Page 449
Annotations on The Epistle to the Romans. Chap. II.
[ a] * 1.1 V. 1. Whosoever thou art that judgest] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou that judgest here, and in the end of the verse, and v. 3. is clearly the Gnostick Judaizer, who teaches the observation of the Mosaical Law, and accuses the Or∣thodox Christians, who are not circumcised, for break∣ers of the Law; and yet himself runs riotously into those sinnes, for the abstaining from which, Circum∣cision was designed and instituted by God. This judg∣ing and condemning of the Gentile-Christians was by them taken up from the Jewes, who having them∣selves guilt enough of sinnes, as well as the Gentiles, would yet discriminate themselves from all others by this or the like character of legal observances, as by that which should justifie them, or free them from judgment, under which the Gentiles, which knew not the Mosaical Law, and were not circumcised, were to lie, and be accursed. This was the thing that John Ba∣ptist warns them of, to bring forth meet fruits of repentance, and not to say within themselves, We have Abraham to our father, which they were apt to be∣lieve should stand them in stead in the absence of all those fruits. This was the great error of that people, consequent to their opinion of their absolute election, whereby they resolved, that 'twas not their just, or pious performances, that were looked on by God, or required to their Justification, but their being Abra∣ham's seed, within the Covenant, and having the signe of the Covenant in their flesh, which they looked on as engagements (if not allurements and motives) of the favour of God to them, howsoever they lived; by this means making God a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.2 one that chose, or accepted, or favoured 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, persons, that is, men barely considered, with some outward advan∣tages to set them off, without any intuition of their qualifications or demeanours. Which was the thing that is distinctly disclaimed here, ver. 11. and which S. Peter discerned to be so false, by the revealing of the Gospel to the Gentiles, Act. 10. 34. Thus is the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used c. 14. 4. of the Jewish Christian, that abstained from some sorts of meats v. 2. and though he doth that either out of weakness, as that signifies disease, erroneous seduction, or at least out of infirmity and ignorance, as thinking himself bound to it by the Mosaical Law (which he believes still to ob∣lige) and so ought not to be despised, or set at naught by him that understands Christian liberty better, yet doth very ill in judging all others that do not abstain as he doth. For this is the very same error that is here reprehended in the Jews and Gnosticks, of judging all others as men out of Gods favour, because they doe not what they doe, or pretend to doe, that is, ob∣serve not the ritual parts of Moses's Law. And this being an error which the Jewes and Gnosticks were so guilty of, (and consequently of this sinne attending it, of judging and condemning all but themselves) is par∣ticularly mark'd in the Jewes Mat. 7. 1. and beaten down by Christ (as here in the Judaizers by the Apo∣stle) as an irrational sinne, the grounds of which were quite contrary to the prime attribute of God, his ju∣stice, and rewarding all that diligently seek him, Heb. 11. 6. and every man according to his works here, ver. 6. and justifying the doers, not hearers of the word, v. 13.
[ b] * 1.3 V 2. Truth] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies both truth and justice, and is rendred by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and here one of them is put for the other, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 truth, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 justice, so as on the other side, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the unjust mammon is opposed to the true riches. See Note on Mat. 23. f.
[ c] * 1.4 V. 15. Their thoughts the mean—] The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here are the practical 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 com∣mon notions of good and evil, which are among the generality of men, even heathens, without any light from the Mosaical Law, and are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 reaso∣nings, because reason, when it comes to a maturity, if it be not precorrupted with false doctrines and preju∣dices, will be able to conclude that this ought to be done, and not that, and so give us the principles of all Moralactions.
[ d] * 1.5 V. 16. My Gospell] Paul's preaching every where, whither he came, is literally to be styled his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Gospel, & so it seems to signifie here. So in the Epistle of Clemens Romanus (contemporary to that Apostle) ad Corinth. after the mention of Blessed Paul's Epistles, he bids them mark 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what he hath first written to you (Co∣rinthians) in the beginning of the Gospel, that is, at the time when the Gospel was by him first preached among them.
[ c] * 1.6 V. 17. Called a Jew] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is somewhat more then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it signifies an addition to ones pro∣per name, and so it was here. The Gnosticks assumed to themselves the name of Jewes, professing to be of that religion, great friends to Moses's Law; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rev. 2. 9. they say that they are Jewes, when indeed many of them were not such, ei∣ther by birth, or observation of the Judaical customes, being not themselves circumcised (see Gal. 6. 13. and Note on Rev. 2. e.) and those that were, living (not according, but) quite contrary to the Mosaical Law.
[ f] * 1.7 V. 18. Approvest] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to prove, or trie, signifies so to examine and prove as to approve, appears by some other places, where the word is used. So 1 Cor. 11. 28. Let a man prove, or examine, himself, and so let him eat of that, &c. where 'tis cer∣tain that, if upon examination he find himself un∣worthy, he must not so eat; for if he doe, he eats dam∣nation to himself, v. 29. and therefore it must signifie the approving himself to God and his own conscience. So Rom. 14. 22. Happy is he who doth not judge, or condemn, himself, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (not, in what he ex∣amines himself, but) in what, upon deliberation, he so likes, approves, as to think fit to act accordingly; that is, Happy is he that, when he is resolved of the matter of the action, that it is lawfull, doth it with such care that he hurt not others, that he hath nothing to blame in himself when he hath done it. So Gal. 6. 4. Let every man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prove his own work, that is, so prove, examine his own actions, as to approve them to himself, his own conscience, and to God, and then he shall have glorying, or rejoicing, (that is, he shall be able to comfort himself) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to∣ward himself alone, that is, by looking on himself ab∣solutely, and not only in conjunction or comparison with other men, which is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not towards another, to which belongs the reason rendred in the next verse, For every one shall bear his own burthen. So Eph. 5. 10. walk as children of light, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, examining, pro∣ving, what is acceptable to the Lord; but this so, that they also approve themselves to study and pursue it, or else they doe not walk like children of light, like Christians. The truth is, this is not so familiar a phrase, the proving what is acceptable to God, as the former is, of proving and approving himself, or, his own works: yet because the examining, and the approving of Gods will, is a direct undertaking, and obligation to pra∣ctise it, and because it is a ridiculous things, and that which will never stand in any stead, to examine what is well pleasing to God, and, when he hath done so, to act or practise the contrary, therefore the Apostle, that exhorts to this, as to a duty which will stand them in some stead, and as an evidence of their walking as chil∣dren of light (not as the partial condition, or a means