A paraphrase and annotations upon all the books of the New Testament briefly explaining all the difficult places thereof / by H. Hammond.

CHAP. II.

1. THerefore thou art inexcusable, O man,* 1.1 [note a] whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thy self, for thou that judgest dost the same things.]

[Paraphrase] 1. By this it appears how little can be said in excuse of those seducers among you, who judge and condemn the orthodox Christians, as breakers of the Law, onely because they are not circumcised, &c. when they who thus condemn them observe not the Law, no not in that very particular, which circumcision peculiarly noted, the abstaining from abominable uncleannesses, but live and go on in those sins, c. 1. 29. and so condemn themselves in judg∣ing others.

2. But† 1.2 we are sure that the judgement of God is according to [note b] truth against them which commit such things.]

[Paraphrase] 2. Whereas it is most in∣fallibly certain, and acknow∣ledged by all, that God passes judgement rightly, not sparing a Jew for his outward ceremonies, when he punishes a Gentile that lives as well as he, but punishing sinne, rewarding disobedience (if it be not reformed and forsaken) wheresoever he findes it, without any acceptation of persons, or consideration of externall performances, or privileges, or advantages in any.

3. And thinkest thou this, O man, that judgest them which do such things, and dost the same, that thou shalt escape the judgement of God?]

[Paraphrase] 3. And then how is it pos∣sible, that thou shouldest judge the pure Christian to be a breaker of the Law, and thereupon in a damnable estate, onely for not being circumcised, and yet deem thy self safe, when thou art guilty of those filthinesses which were most eminently prohibited by the Law of cir∣cumcision?

4. Or despisest thou the riches of his goodness and forbearance and long suffe∣ring, not knowing that the goodness of God leadeth thee to repentance?]

[Paraphrase] 4. Or shall God's great patience and longanimity in deserring his vengeance on unbelievers, and his forbearing so long to punish thy sinfull course, be cast away upon thee, be despi∣sed, and not made use of by thee? Dost thou not consider that all this long-suffering of God to thee is purposely designed to bring thee to reformation, and if it work not that effect, will tend to thy heavier ruine?

5. But* 1.3 after thy hardness and impenitent heart, treasurest up unto thy self wrath against the day of wrath, and† 1.4 revelation of the righteous judgement of God?]

[Paraphrase] 5. Wilt thou thus go on in obdurate resisting of all God's methods, and be never the better by his deferring these judgements so long, but onely to adde more weight to thy ruine when it comes?

6. Who will render to every man according to his deeds.]

[Paraphrase] 6. Who shall not consider circumcision or uncircumcision, but punish or reward every man according to his actions.

7. To them who by* 1.5 patient continuance in well doing seek for glory, and ho∣nour, and immortality, eternall life:]

[Paraphrase] 7. To them that by con∣stancy of pure Christian per∣formances, and by patient bearing of the persecutions that fall upon them for that profession, go on in pursuit of that reward which Christ hath promised to such, he shall bestow another life upon the losse of this, eternall blisse in the world to come:

8. But unto† 1.6 them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath:

9. Tribulation and anguish upon every soul that* 1.7 doth evill, of the Jew first, and also of the† 1.8 Gentile.

[Paraphrase] 8, 9, 10. But to schisma∣ticall factious men, which are as it were born, and com∣posed, and made up of con∣tention (as the Gnosticks are) that resist the right way, deny the Christians the li∣berty of not being circumcised, and themselves live in all unnaturall sins, those that do thus renounce the Gospell, and live contrary to the Law, to such all judgements must be expected, desolations and destructions here in a most eminent manner, and eternally misery attending them. And as the Jew shall have had the privilege to be first rewarded for his good performances (as appears by Christ's being first revealed to him, in whom consequently and proportionably he shall have all spirituall grace and crown, if he embrace Christ, and live exactly and constantly according to his directions) so must he also expect to have his punishment and destruction first, and that a sad one at this present by the Roman armies, upon their small rejecting and refusing Christ. The greater his privileges are, the greater also his provocations and his guilt will be. And then the Gno∣stick also that takes part with the Jew, shall bear him company in the vengeance. As for the Gentiles, as they are put after the Jewes onely (and not left out) in the mercies of God, particularly in the revealing of Christ, so shall their punishments upon their provocations onely come after the punishment of the Jewes, not be wholly superseded (and accordingly 'tis to be seen in the predictions of both their ruines, in the Revelation, the Jewish unbelievers and Gnosticks are punish'd first, and then the Gentiles and carnall Christians with them also.)

10. But glory, and honour, and peace to every man that worketh good, to the Jew first, and also to the* 1.9 Gentile.]

11. For there is no respect of persons with God.]

[Paraphrase] 11. For God's rewards and punishments are not conferr'd by any uncertain rule of arbitrary favour or displeasure, neither depend they upon any out∣ward privileges or performances, as either having or not having received the Law, being or not being circumcised, but are ex∣actly proportion'd according to mans inward qualifications or demeanours.

12. For as many as have sinned without Law, shall also perish without Law: and as many as have sinned in the Law, shall be judged by the Law.]

[Paraphrase] 12. For all those of the Gentile world, who having not received the Mosaicall Law of circumcision, have sinned against that knowledge of God which hath otherwise been afforded them, shall be adjudged to perdition, though not by the Law of Moses, (it shall never be laid to their charge that they have not been circumcised) or, though they be punished, yet shall not they have that aggravation of their sin and punishment, which belongs to those which have received the Law of Moses, they shall onely be judged for their not observing the Law of nature (see Theophylact) the Law of Moses being not able to accuse them. And those who having received the Law of Moses, and in it the sign of the covenant, circumcision, doe not yet live according to it, (such are these unbelieving Jewes, and Ju∣daizing Gnosticks) all the benefit that they shall reap by their having received the Law and circumcision, shall be to have that their accuser, by which they may be condemn'd the deeper, in stead of their advocate to plead for them.

13. For not the hearers of the Law are just before God, but the doers of the Law shall be justified.]

[Paraphrase] 13. For, to speak to the latter first (see note on Mat. 7. b.) 'tis a dangerous unchristian error, to think that the heating or knowing their duty, the having the Law delivered to them (yea and the seal of the covenant, circumcision in their flesh) without conscientious practice of the duties thereof, shall stand them in any stead: No, 'tis onely the living orderly, according to rule and Law, that will render any man acceptable in Gods sight.

14. For when the Gentiles, which have not the Law, do by nature the things contained in the Law, these having not the Law, are a Law unto themselves.]

[Paraphrase] 14. And for the former, 'tis clear, for when the other people of the world, which have not had that revelation of God's will and Law which the Jewes had, do without that reve∣lation, by the dictate of their reason, and those natural notions of good and evil implanted in them, (and by those precepts of the Sons of Adam by parents transmitted to children, and so, without any further revelation from heaven, come down unto them) perform the substantiall things required in the Law of Moses, and denoted by circumcision and other ceremonies▪ this is an argument and evidence, that these men do to themselves supply the place of Moses's Law.

15. Which shew the work of the Law written in their hearts, their conscience also bearing witness, and [note c] their thoughts* 1.10 the mean while accusing, or else excu∣sing one another.]

[Paraphrase] 15. And that obligation to punishment, which is or∣dinarily caused by the Law, these men demonstrate themselves to have, without help of the Mosaicall Law; From whence also it is, that as conscience (which, according to the nature of the word, is a man's knowing that he hath done, or not done, what is by Law commanded) is constantly witnesse either for, or against them, that they have done, or not done their duty, so the generall notions and instincts of good and evill that are in them, without any light from the Mosaicall Law, do either accuse them as transgressors of the Law of God, or else plead for them, that they have not culpably done any thing against it. From whence it appers to be most just even by their own confession, that they that have sinned without Law, transgress'd the Law of nature, should also be punish'd, though they never heard of this Mosaical Law, (which was the thing affirmed v. 12. from whence to v. 16. all that hath been said is but a parenthesis.)

16. In the day when God shall judge the secrets of men by Jesus Christ ac∣cording to [note d] my Gospell.]

[Paraphrase] 16. And when I speak of perishing, and judging, v. 12. I speak of that doom which shall involve all both Jewes and Gentiles at that great day, when Christ Jesus, being by his Fa∣ther seated in his regal power, shall at the end of all come forth again to judge the world, not according to outward privileges or performances, but inward qualifications & demeanures, being, as he is, a searcher of hearts: For then shall the Jewes be dealt with either in judgement or mercy, as they have lived or not lived according to the rules of the Mosaicall Law, and so the Gentiles also according as they have obey'd or not obey'd the Law of Nature. (And this is the very doctrine that hath been taught us by Christ, and by me and others preached to the world.)

17. Behold thou art [note e] called Jew, and restest in the Law, and makest thy boast of God,]

[Paraphrase] 17. And thus shall the process be to the Judaizing Gnosticks, in this or the like from; Thou that callest thy selfe, or saist thou art a Jew, though indeed thou art not, Thou that dependest on the outward performances of the Law, circumcision, &c. as if justification were to be had by that, and could not be had without it, Thou that boastest that God is thy father, or favourer in a peculiar manner, because thou adherest so faith∣fully to his Law, even in opposition to Christs reformations, (see note on Mat. 5. g.)

18. And knowest his will, and [note f] approvest the things that are more excellent, being instructed out of the Law,]

[Paraphrase] 18. Thou that undertakest to know all the mysteries of God's will (and thence art by thy selfe called a Gnostick or knowing person) and upon examination, to approve, and practise the highest perfections, by the skill which thou hast in the Law of Moses,

19. And art confident, that thou thy selfe art a guide to the blinde, a light of them which are in darkness,]

[Paraphrase] 19. And so by that ad∣vantage takest thy selfe to be a most knowing person, fit to lead all others, and despising the orthodox Christians for blinde and ignorant, (see note on Jam. 3. a.)

20. And instructer of the foolish, a teacher of babes, which hast the [note g] from of knowledge and of the truth in the Law;]

[Paraphrase] 20. Assumest great mat∣ters to thy self, as having a scheme or abstract of all knowledge and true religion (see note on 2 Pet. 1. c.) by the knowledge and understanding which thou hast, and by the glosses which thou givest of the Law;

21. Thou therefore which teachest another, teachest thou not thy selfe? thou that* 1.11 preachest, a man should not steal, dost thou steal?

22. Thou that sayest, A man should not commit adultery, dost thou commit adultery? thou that abhorrest Idols, dost thou commit sacrilege?]

[Paraphrase] 21, 22. Thou therefore, I say, that pretendest such zeal to, and skill in the Law, that art so strict for legall performances, dost thou com∣mit the same sinne thy selfe (supposing it stealth, &c.) which thou condemnest in others? dost thou that condemnest a Chri∣stian for not being circumcised, commit the great sinne forbidden in the Law of circumcision? This is, as if he that pretended such a pious respect to the place of God's worship, as not to endure with any patience a false God or idol to be set up in it, should yet so much despise the same place, as to rob it of those things that are consecrated to it: which sure it as absolute a pro∣faning of any holy place, as to set up the most heathen idol in it.

23. Thou that makest thy boast in the Law, through breaking the Law disho∣nourest thou God?]

[Paraphrase] 23. Thou that gloryest in thy zeal to the Law, dost thou commit the most unlawfull practices, and by so doing bring a reproach on all Christian religion?

24. For the name of God is blasphemed among the Gentiles through you, as it is written.]

[Paraphrase] 24. For the unbelieving Gentiles seeing and judging by your evill lives, are aliened from Christianity, have an evil opinion of the profession, and of Christ, whom you worship, and so those Scriptures which mention the dishonour of God's name among the Gentiles, Isa. 52. 5. Ezec. 36. 20, 23. may fitly be accommodated to you.

25. For circumcision verily profiteth, if thou keep the Law; but if thou be a breaker of the Law, thy circumcision is made uncircumcision.]

[Paraphrase] 25. For men that thus live 'tis madness to think that circumcision will stand them in any stead: For circumcision is a Sacrament to seal benefits to them who are circumcised, if the condition required of them (that is, the sanctity and purity signified thereby) be performed also; but if not, there is no spe∣ciall advantage comes to them by being circumcised, that is, by thus complying with the Mosaicall Law.

26. Therefore if the uncircumcision keep the† 1.12 righteousness of the Law, shall not his uncircumcision be counted for circumcision?

[Paraphrase] 26. And by the same rea∣son, if those who are not ob∣servant of the Law, or circumcised, viz. the Christians of the Gentiles, live those lives of purity and sanctity, which that Sa∣crament was set to engage men to, they shall be accepted by God as well as if they had been circumcised.

27. And shall not* 1.13 uncircumcision which is by nature, if it fulfill the Law, judge thee,† 1.14 who [note h] by the letter and circumcision dost transgress the Law?]

[Paraphrase] 27. And those that having not been circumcised, nor re∣ceived the Law of Moses (see note on Mat. 5. g.) but onely those naturall dictates, and directions, which are common to all men, if they yet do the things commanded in the Law of the Jewes, that is, the morall substantiall part of it, they shall condemn thee, who being in that legal state, and observing not the sense and meaning, but onely the letter of the Law, art outwardly circumcised, but dost not perform that purity which that ceremony was set to signifie, and to engage all, that are circumcised, to observe it.

28. For he is not a Jew, that is one* 1.15 outwardly; neither is that circumcision which is† 1.16 outward in the flesh.]

[Paraphrase] 28. For he is not the childe of Abraham, such as to whom the promises pertain, who is born of his race or seed, and no more; nor is that the availeable circumcision, which is externall, that mark imprinted on the flesh.

29. But he is a Jew, which is one* 1.17 inwardly; and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not† 1.18 of men, but of God.]

[Paraphrase] 29. But he is the Jew in∣deed, the true childe of Abra∣ham (who shall be accepted by God) though he be not so by birth, who in the purity of the heart performs those substantiall Lawes required by God of the Jewes, & revealed to them more distinctly then to other Nations, and the availeable circumcision is that of him, who cuts off all superfluities and pollutions which are spiritually, though not literally, meant by the Law of circumcision, and so becomes pure in heart (see note on Mat. 5. g.) who hath that Law, of which circumcision was the sign and seal, (the law of purity, or abstinence from those unnaturall sins, &c.) printed in his spirit, or inner man, his soul, (that is, that practises it:) not he who hath literally obeyed it, and been circumcised outwardly in the flesh, even he whose praise is not of men (who see the outside onely, and among whom 'tis counted a great dignity to be a circumcised Jew) but he who so behaves himselfe (whether he be a Jew or Gentile) that God may accept of him, as a sincere performer of his commands, an obedient servant of his.

Annotations on The Epistle to the Romans. Chap. II.

[ a] * 1.19 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 〉,* 1.20 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] * 1.21 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] * 1.22 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] * 1.23 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] * 1.24 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] * 1.25 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

to perform God's will, but as the knowing God's will in the Scripture, when 'tis look'd on as a good thing, is the practising of it) must be supposed to contain in this phrase of proving, the approving also, and not onely so, but also the performing (at least in endeavour and study) what is acceptable to the Lord, and shall to them appear to be so, and not onely the examining what is thus acceptable. And then one other place Rom. 12. 2. will by the same reason be clearly intel∣ligible also in this sense, where they are exhorted by all the exceeding mercies and compassions of God to pre∣sent themselves to God a living and well-pleasing sacrifice, and in stead of conformity with the world, to be transfigured, that is, eminently and visibly changed, by, or in the renovation of their mind, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which notes this to be an effect, if not the end, of this renovation of mind) that they may prove what is the will of God, the good, the acceptable, the perfect, which is directly the scheme or form of speaking used to the Ephesians (onely with the addition of some more words, not to alter, but enhanse this notion of it) so to search into the will of God, what is good and acceptable to him in the highest degree, as to practise & pursue it and approve themselves to God and their own souls to have done so. And by this means the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 both here and Phil. 1. 10. will be more intelligible also, then otherwise, if it were not compared with these two last places, it would be. In that to the Philippians, thus, I pray that your love may abound, &c. your great forward∣nesse to the advancing and propagating the Gospel v. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as an effect again of their abundance of Christian charity, or zeal to the Gospel) that you may examine first, and then approve, or like, and then set your selves to the pursuit of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the things that excell,* 1.26 that are eminently good, (pro∣portionably to the abounding of their charity going before) that is, doe as much good as you can possibly; or as Theophylact interprets 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the things that belong to every man, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, profitable, those things which are pro∣per and expedient for you to do. And then this will without question belong also to the same phrase in this place, where of the Gnostick-Judaizers he saith,* 1.27 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Thou knowest (that is, pretendest to know above all others, and therefore art called Gnostick, knowing) the will (that is, the will of God) and provest, that is, examinest with all acutenesse and diligence, and having by examination found out what is most excellent, most acceptable in the sight of God, thou likest, choosest, approvest it (that is, pretendest and assumest to thy self to doe so) and practifest accor∣dingly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.28 being first, for thy foundation, instructed in the Law of Moses, as all pi∣ous men ought to be, to lay their foundation there; and thus assuming to thy self this high perfection above all others,* 1.29 (the Orthodox Christians) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. v. 19. thou hast confidence to thy self that thou art a guide to the blind, &c. that none are so fit to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (see Note on Jam. 3. a.) instructers, and to be heeded, as you. Thus in Ignatius Epistle to the Smyrnaeans, speaking of the reverence due to the Bishops judgment, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what he shall, upon examination, approve of, this is also well-pleasing to God.

[ g] * 1.30 V. 20. Forme] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Phavorinus (out of Hesychius) a scheme or image of a whole matter; but this, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which is feigned, or believed, or pretended to be so, but is not; and for this he cites this place of the Apostle, and so indeed very pertinently, the Gnostick here thinking that he hath a scheme, or compleat form of all knowledge, and truth, and mysteries of religion, when he hath it not, but is farre from it. Theophylact hath another notion of it for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, painting to the life, and interprets the place of the Jewish Doctor, who 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, formes and drawes to the life the knowledge of good and the truth in the hearts of disciples.

[ h] * 1.31 V. 27. By the letter] The notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here to be observed, and is best express'd by in. So in Pausa∣nias 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in metu versari, to be in a con∣dition of fears, or dangers. So here ch. 4. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those that being in uncircumcision, that is, in the Gentile state, do yet beleeve; and so here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thee, who being in the Law and circumcision, that is, in that external condition of Mosaical oeconomy, art yet a transgressor of the Law. Of this, or the like use of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, see Note on 2 Pet. 3. d.

Notes

• * 1.1

  every one, that judgest
• † 1.2

  we know, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

  according to, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.4

  or, retri∣bution of, for the King's MS reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  patience of the good work. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.6

  those that are of, or from con∣tention, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  worketh, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Greek
• * 1.9

  Greek
• * 1.10

  among themselves, either accu∣sing, or pleading for them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.11

  proclaim. est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.12

  ordinan∣ces, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, See note on c. 8. b.
• * 1.13

  the uncir∣cumcision which is of nature, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.14

  which are by, or with, or in the letter, &c. a transgressor of the Law? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;
• * 1.15

  in the vi∣sible part, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.16

  in the vi∣sible part, in the flesh, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.17

  in the hidden part, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.18

  from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉