Exposition of Romans 13-16, Exposition of Romans · Chapter 2 · Verse 22
VERSE 22. — Happy is he which condemneth not himſelfe in that thing which he alloweth.
IN theſe words begins the third part of Pauls anſwer, which is a direction, containing two Aphoriſmes or ſhort pithy ſentences: the one directing the ſtrong, which is in theſe words; the other directing the weake, in the next Verſe.
In this ſentence are two parts to be conſidered: the Subiect, and the Predicate.
The ſubiect in theſe words, Hee that condemneth not himſelfe in that thing which he alloweth.
The predicate, is happy.
In the ſubiect, the perſon capable of this happineſſe is deſcribed by the effect denyed, condemneth not himſelfe. Where we hauehave the action, condemneth; the obiect perſonall, himſelfe. Both theſe amplified from the generality, He, this indefinite being equipollent to a generall: and from the obiect reall, the thing about which he condemneth not himſelfe, in that thing which he alloweth.
Hee that condemneth not himſelfe. For the variety of the ſignification of the Greek word which ſignifies to iudge as well as to condemne, this Aphoriſme is diuerſly applyed.
Some ſay that Paul here ſtrikes the weake, Chryſoſt.telling him that he is bleſſed and happy, if he ceaſe iudging of others, yea, if he iudge not himſelfe to be iuſtified or more righteous for his abſtinence.Caiet.
Others, Sarcerius.Happy is he which makes not a conſcience to himſelfe, and bindes not himſelfe when God bindes him not.
Others ſtill applying it to the weak, Corn. C. à lapide refert.that he is happy which takes not vponupon him to determine of things on his owne head, that truſts not to his owne iudgement, but aduiſeth himſelfe by them which hauehave more knowledge in the Scriptures, Fathers, and ſtories of the Church.
But with Mr. Caluin, Aretius, and other many, I referre it to the ſtrong, not onelyonly in the particular of meates, but of all indifferent things, lawfull in themſelues, but vnlawfull in the caſe of ſcandall.
In that which he alloweth. The word ſignifieth allowance vponupon due examination and tryall, and ſo implyes allowance vponupon ſound iudgement and vnerring.
Hee that knoweth the lawfulneſſe of things indifferent, and doth not ſo vſe them (namely giuing offence to the weake) that his conſcience checke him for it, is happy.
Happy. Wee may take it largely for the aggregation of all profitable things: for certainly he is in a moſt bleſſed eſtate, which doth nothing contrary to his conſcience well and rightly inſtructed by the word.
The predicate happy, is by an inuerſion of the tearmes put in the firſt place, as is vſuall with Dauid in the Pſalmes, and with our Sauiour in the Goſpell, for the greater commendation of the thing, being vttered with a kinde of acclamation or admiration: ſo that here wee hauehave ſententiam Apoſtoli & affectum, both the ſentence and the affection of our Apoſtle declared.
A Conſcience not condemning is a great bleſſing, Pro. 15.15. 2 Cor. 1.12.
In things lawfull beware of a condemning conſcience: eate, Ʋſe 1 drinke, apparell thy ſelfe, &c. but not againſt conſcience.
Doe nothing againſt thy conſcience, the good teſtimony whereof is thy glory and happineſſe.
Conſcience is eyther thy beſt friend, or thy worſt enemy.
What if the Scribes and Phariſies, with the Prieſts, clap Iudas on the backe for betraying his Maſter; yet his Conſcience will neuer leaue condemning and tormenting him, till he goe out and hang himſelfe.
The times paſſe, and wee know not how ſoone wee may be called to appeare before the great Iudge of all; let vsus ſo ſpend the remainder of our life, that wee may hauehave the wellinformed approbation of the little Iudge in our breaſts, and lye downe in peace.
Here they are pronounced happy which condemne not, Ʋſe 2 nor iudge themſelues: 1 Cor. 11.30.and in another place they are by Paul commended which doe iudge themſelues.
They are both true, and not meant of the ſame: hee that doth not that for which his conſcience may checke him, that is Pauls meaning here. He that hauing ſo done, repenteth of it, that is Pauls meaning to the Corinthians.
It is a happineſſe not to ſinne, or to doe that whereof wee hauehave need to repent: and it is a happineſſe when we hauehave ſinned, if we can repent.
I write vntounto you that you ſinne not, that you condemne not your ſelues in that which you allow: but if any man finne, happy is hee if he obtaine pardon, and iudge himſelfe, repenting of the ſame.
In the Corinthians hee meanes iudging in the practice of repentance; Hier. epiſt. ad Demetr. de virginitate ſeruanda. Poenitentia quaſi ſecunda poſt naufragium miſeris tabula ſit.not ſo here.
The firſt care of the Pilot is to keepe the ſhippe from ſhipwracke: but if ſhipwracke be ſuffered, to ſwim out on ſome boards end.
He that condemneth not himſelfe in his doings, becauſe of the errour of his conſcience, Ʋſe 3 is not happy, this not condemning muſt proceede from a ſound and right iudgement.
Many approue better of drunkenneſſe, whoredome, &c. then of ſobriety and chaſtity, and condemne not themſelues, though they daily walke in ſuch beaſtlineſſe; but they are therefore the more miſerable.
O that they did condemne themſelues, and that their conſcience would awake, and ſting and checke them for their euill deeds: for then there might be ſome hope that they might be ſaued.
Though thou condemneſt not thy ſelfe in thy euill doings, yet God will, vnleſſe thou repent.
Firſt try, Ʋſe 4 and when vponupon ſound tryall thou alloweſt, wiſely proceed to action, and not before.
Thou weigheſt thy gold before thou receiue it, weigh thy opinions and thy actions, before thou entertaine and execute them: but weigh them, not by the falſe skoales of thy conceit, or by the iudgement of man; but by the equall, true, and vnerring beame of the Sanctuary.
The heathen Orator could ſee that the firſt thing required to true vertue, Ciccero Offic. 1.was that we ſhould diſcerne the truth, and not incognita pro cognitis habere, hiſ que temerè aſſentiri; to receiue things doubtfull for things certainly knowne, and raſhly to aſſent vntounto them. Which vice he that would auoid (as all are ſo to will) adhibebit ad res conſiderandas & tempus, & diligentiam; muſt ſaith he, take time and vſe diligence to conſider of things: if he had added, the word of God, he had ſpoken like a Chriſtian Philoſopher and Orator indeed.
In a matter of opinion, be ſure it be the truth: when thou art ſure of that, ſit downe and conſider whether it be fit to broach it or no: what profit, what hurt may come by the ſame. There is not the ſame end of counſell, and a courſe or race.foreign.
The haſtineſſe of many to vent their raw and ill digeſted opinions, hath beene a great trouble to the Church.
If wicked men would take time to conſider of their doings, they would not be ſo mad vponupon drunkenneſſe, theft, murder, vncleanneſſe, &c.
Conſider thou drunkard, what thou doeſt thinke of the preſent turpitude and infamy, and of the ſhame and torment to come. He that is not finally hardned muſt needs be moued vponupon ſuch conſideration.