Romans 2

Romans 2:1

THerefore,] this wickednesse of mankind is universall, and therefore though there be many who are outwardly wise and vertuous, and reprove others: and many Magistrates, and Law-givers, that punish misdeeds; yet they all have the seeds of the same vices in themselves, which do oftentimes breake forth: whereby all their wisdome and righteousnesse serveth for nothing but onely to condemne them, and have as much need as any of the rest, to flie unto the only righteousnesse of the Gospell, seeing their owne righteousnesse, is but a maske, and false outward shew Dest the same,] though peradventure not so violently nor openly, but more staidly and circumspectly.

Romans 2:2

According to truth,] without any respect of that externall lustre of professing a laudable life, but severely examining the heart, and the workes which proceed from thence.

Romans 2:4

Despisest thou.] that is to say, art thou care lesse of employing them to their right use, which is to give thee time of repentance? but doest thou contrariwise prophane them, makikg them an occasion of confirming thee in evil? as it thou shouldest never bee published because thou art so long forborne. Now being the Apostle, speaketh also of men who are under the Law of nature, and have no light of Gods Word, nor no vertue of the regenerating spirit, without which there can bee no true nor saving conversion to God. Wee must imagine this repentance to be spoken only of the disciplinarie repentance, and externall cessation from the most grievous sinnes; and of the change of vicious acts and customes, into such as are morally honest and laudable.

Romans 2:5

Wrath,] punishment, which shall bee fully powred out at the last judgment.

Romans 2:7

Patient continuance,] with an equall and constant tenure of righteousnesse and holinesse according to Gods Commandement, Deuteronomy 27:26. Which is spoken to taxe those wise and righteous worldly men, who oftentimes runne out into great wickednesse. Now the Apostles intent is not to say that everlasting glory may be obtained by workes after sin, for none doth so persevere in obedience, and therefore they are all under the curse, Galatians 3:10. but hee would only set downe, what the covenant of the Law is, when it is observed or broken.

Romans 2:8

Contentious,] Kicking, and striving against Gods Iustice, Hosca 4. 4. especially by objecting and alleadging of their own righteousnesse and externall discipline, which is the propertie of hypocrites, of whom the Apostle particularly speakes The truth,] Namely the knowledge and light, of some morall good imprinted in their soule. See Rom. 1 18, 25.

Romans 2:9

Of the Jew,] without any distinction of nations or persons: but yet in such sort that Gods Iudgement shall begin with his owne houshold: and that those who have had most knowledge, shall bee most grievously punished. Now the Apostle makes here a sweet digression to the Iewes, to include them also in the universall condemnation of the world, and into the necessitie, of having recourse to Christs righteousnesse, and to Gods grace in the Gospell The Gentiles,] the Italian, The Gentiles,] namely the heathen, Romans 1:14; Romans 1:16.

Romans 2:11

Of persons,] namely to the outward qualties, of Nation, condition or otherwise which make nothing to the cause.

Romans 2:12

Without Law,] namely which was written by Moses Without,] namely without being judged by Moses his Law, but onely by the inward Law which is imprinted in their hearts.

Romans 2:13

For not,] as much as to say I speake thus, because that the Law cannot bring any salvation to man, by the knowledge or profession therof as the Iewes beleeve, but by the perfect observing of it, which being performed by them, more than by other Nations, they are also comprehended 〈◊〉 the generall curse, and bound to seeke after Christs Righteousnesse Justified,] that is to say declared iust and worthy of the reward according to the covenant of the Law.

Romans 2:14

For when,] the knowledge of Moses his law gives the Iew no great advantage above the Gentiles, for the Gentile hath also his naturall law (though lesse perfect) imprinted in his soule, by which he is instructed, and bound to doe well, and debarred from doing evill, which are the two properties of all lawes.

Romans 2:15

The worke,] namely the two aforesaid propreties, bearing witnesse,] for the conscience is but an answering of a many spirit unto the law either to bind or unbind him to accuse him or excuse him, to condemne or absolue him, wherefore seeing the pagans have a conscience, they have also a law.

Romans 2:16

In the day it seemes this ought to be added to the 12th verse the secrets,] he saith this because v. 12. he had spoken of the false Iewes, who hid their wickednesse under the cloake of prosessing the Law, by Jesus,] to whom God hath given all iudgment. Iohn. 5. 22. Acts 17:31 according to,] as it is revealed in the Gospell whereof I am a minister.

Romans 2:17

Behold,] hee now falls fully a convincing the Iewes, reflest,] thou art confident and groundest the estat of thy conscience before God upon that thou last his law, and makest profession of serving him according to it. See. Isaiah 48:2. Micah 3:11, makest thy least] thou boastest thou art his people, and that thou at comprehended in his covenant.

Romans 2:18

And approvest the things that are more ex 〈◊〉,] the Italian, and discernest contrarie things,] that is to say canst iudge of what is allowed, and of what is forbiden. Other discornes what is best namely that which in the deliberation of thine understanding thou oughtest to follow as the true good: in stead of the false good which carnall reason or sence presents unto thee.

Romans 2:20

The former of,] namely the perfect modell, not onely of what is concerning Gods true service in itself, but also concerning what thou thinkest and judgest thereof within thy self.

Romans 2:21

Thou therefore,] the Apostle speakes thus, verily supposing that there was no Iew but was stained, with some of these vices or with all of them.

Romans 2:24

For the name,] that is to say, these reproofes therewith the prophets reprove the Iewes, shew this which I lay to their charge to be true enough.

Romans 2:25

For circumcision,] that is to say O thou Iew, I ranke therein the number of all other men in sinne and condemnation, not withstanding all the signes thou bearest of Gods covenant for seeing thou apprehendest no other covenant but that of workes; I tell thee these signs would be avail able unto thee if thou diddest perfectly observe the covenant: which thou 〈◊〉doing thou art in the sight of God like and vncircumcised and a heathen.

Romans 2:26

Therefore if the,] to shew him unprofitable and vaine without the effects of obedience these signes are. Let us put the case (saith the Apostle) that there were on the one side an uncircumcised heathen, who should observe the law in it substance and on the other side a lew that shoul break it, beeing circumcised; who can make any question but that before God the heathen should be accepted and the Iew reproved? And this is spoken by way of supposition, and not for a truth nor absolutly, as if anyheathen could perform that which is here spoken.

Romans 2:27

And shall not,] that is to say such an uncircumcised heathen, working according to his naturall motions, observing the law in this kind would shew how much more thou Iew art to be condemned, who hast received greater gifts and helps at Gods hands for to serve him. See Matth. 12. 4 the letter,] namelie Moses his written law, which represents Gods will more cleerlie and faithfullie, then that light, much obscured and darkned by finne, which is in man.

Romans 2:28

For he,] that which I say is grounded upon this that before God outward signes and names are of no value, but the inward reality of the heart only. Romans 9:6. Galatians 6:16.

Romans 2:29

Inwardly,] namely in the inward part of his soule which is knowne to God alone, of the heart,] namely the sprituall purification of the soul wherein consisted the true substance of the circumcision of the bodie, in the letter,] namely in the externall signe or cerimonie, like unto a writing or a picture without any vertue life or motion, See, Romans 7. 6. 2. Cor. 3. 6. 7.