mh_parser/vol_split/45 - Romans/Chapter 14.xml

<div2 id="Rom.xv" n="xv" next="Rom.xvi" prev="Rom.xiv" progress="40.11%" title="Chapter XIV">
<h2 id="Rom.xv-p0.1">R O M A N S.</h2>
<h3 id="Rom.xv-p0.2">CHAP. XIV.</h3>
<p class="intro" id="Rom.xv-p1">The apostle having, in the former chapter,
directed our conduct one towards another in civil things, and
prescribed the sacred laws of justice, peaceableness, and order, to
be observed by us as members of the commonwealth, comes in this and
part of the following chapter in like manner to direct our
demeanour one towards another in sacred things, which pertain more
immediately to conscience and religion, and which we observe as
members of the church. Particularly, he gives rules how to manage
our different apprehensions about indifferent things, in the
management of which, it seems, there was something amiss among the
Roman Christians, to whom he wrote, which he here labours to
redress. But the rules are general, and of standing use in the
church, for the preservation of that Christian love which he had so
earnestly pressed in the foregoing chapter as the fulfilling of the
law. It is certain that nothing is more threatening, nor more often
fatal, to Christian societies, than the contentions and divisions
of their members. By these wounds the life and soul of religion
expire. Now in this chapter we are furnished with the sovereign
balm of Gilead; the blessed apostle prescribes like a wise
physician. "Why then is not the hurt of the daughter of my people
recovered," but because his directions are not followed? This
chapter, rightly understood, made use of, and lived up to, would
set things to rights, and heal us all.</p>
<scripCom id="Rom.xv-p1.1" osisRef="Bible:Rom.14" parsed="|Rom|14|0|0|0" passage="Ro 14" type="Commentary"/>
<scripCom id="Rom.xv-p1.2" osisRef="Bible:Rom.14.1-Rom.14.23" parsed="|Rom|14|1|14|23" passage="Ro 14:1-23" type="Commentary"/><div class="Commentary" id="Bible:Rom.14.1-Rom.14.23">
<h4 id="Rom.xv-p1.3">Exhortations to Candour; The Dominion of
Christ. (<span class="smallcaps" id="Rom.xv-p1.4">a.
d.</span> 58.)</h4>
<p class="passage" id="Rom.xv-p2">1 Him that is weak in the faith receive ye,
<i>but</i> not to doubtful disputations.   2 For one believeth
that he may eat all things: another, who is weak, eateth herbs.
  3 Let not him that eateth despise him that eateth not; and
let not him which eateth not judge him that eateth: for God hath
received him.   4 Who art thou that judgest another man's
servant? to his own master he standeth or falleth. Yea, he shall be
holden up: for God is able to make him stand.   5 One man
esteemeth one day above another: another esteemeth every day
<i>alike.</i> Let every man be fully persuaded in his own mind.
  6 He that regardeth the day, regardeth <i>it</i> unto the
Lord; and he that regardeth not the day, to the Lord he doth not
regard <i>it.</i> He that eateth, eateth to the Lord, for he giveth
God thanks; and he that eateth not, to the Lord he eateth not, and
giveth God thanks.   7 For none of us liveth to himself, and
no man dieth to himself.   8 For whether we live, we live unto
the Lord; and whether we die, we die unto the Lord: whether we live
therefore, or die, we are the Lord's.   9 For to this end
Christ both died, and rose, and revived, that he might be Lord both
of the dead and living.   10 But why dost thou judge thy
brother? or why dost thou set at nought thy brother? for we shall
all stand before the judgment seat of Christ.   11 For it is
written, <i>As</i> I live, saith the Lord, every knee shall bow to
me, and every tongue shall confess to God.   12 So then every
one of us shall give account of himself to God.   13 Let us
not therefore judge one another any more: but judge this rather,
that no man put a stumblingblock or an occasion to fall in
<i>his</i> brother's way.   14 I know, and am persuaded by the
Lord Jesus, that <i>there is</i> nothing unclean of itself: but to
him that esteemeth any thing to be unclean, to him <i>it is</i>
unclean.   15 But if thy brother be grieved with <i>thy</i>
meat, now walkest thou not charitably. Destroy not him with thy
meat, for whom Christ died.   16 Let not then your good be
evil spoken of:   17 For the kingdom of God is not meat and
drink; but righteousness, and peace, and joy in the Holy Ghost.
  18 For he that in these things serveth Christ <i>is</i>
acceptable to God, and approved of men.   19 Let us therefore
follow after the things which make for peace, and things wherewith
one may edify another.   20 For meat destroy not the work of
God. All things indeed <i>are</i> pure; but <i>it is</i> evil for
that man who eateth with offence.   21 <i>It is</i> good
neither to eat flesh, nor to drink wine, nor <i>any thing</i>
whereby thy brother stumbleth, or is offended, or is made weak.
  22 Hast thou faith? have <i>it</i> to thyself before God.
Happy <i>is</i> he that condemneth not himself in that thing which
he alloweth.   23 And he that doubteth is damned if he eat,
because <i>he eateth</i> not of faith: for whatsoever <i>is</i> not
of faith is sin.</p>
<p class="indent" id="Rom.xv-p3">We have in this chapter,</p>
<p class="indent" id="Rom.xv-p4">I. An account of the unhappy contention
which had broken out in the Christian church. Our Master had
foretold that offences would come; and, it seems, so they did, for
want of that wisdom and love which would have prevented discord,
and kept up union among them.</p>
<p class="indent" id="Rom.xv-p5">1. There was a difference among them about
the distinction of meats and days; these are the two things
specified. There might be other similar occasions of difference,
while these made the most noise, and were most taken notice of. The
case was this: The members of the Christian church at Rome were
some of them originally Gentiles, and others of them Jews. We find
Jews at Rome believing, <scripRef id="Rom.xv-p5.1" osisRef="Bible:Acts.28.24" parsed="|Acts|28|24|0|0" passage="Ac 28:24">Acts xxviii.
24</scripRef>. Now those that had been Jews were trained up in the
observance of the ceremonial appointments touching meats and days.
This, which had been bred in the bone with them, could hardly be
got out of the flesh, even after they turned Christians; especially
with some of them, who were not easily weaned from what they had
long been wedded to. They were not well instructed touching the
cancelling of the ceremonial law by the death of Christ, and
therefore retained the ceremonial institutions, and practised
accordingly; while other Christians that understood themselves
better, and knew their Christian liberty, made no such difference.
(1.) Concerning meats (<scripRef id="Rom.xv-p5.2" osisRef="Bible:Rom.14.2" parsed="|Rom|14|2|0|0" passage="Ro 14:2"><i>v.</i>
2</scripRef>): <i>One believeth that he may eat all things</i>—he
is well satisfied that the ceremonial distinction of meats into
clean and unclean is no longer in force, but that every creature of
God is good, and nothing to be refused; nothing <i>unclean of
itself,</i> <scripRef id="Rom.xv-p5.3" osisRef="Bible:Rom.14.14" parsed="|Rom|14|14|0|0" passage="Ro 14:14"><i>v.</i> 14</scripRef>.
This he was assured of, not only from the general tenour and scope
of the gospel, but particularly from the revelation which Peter,
the apostle of the circumcision (and therefore more immediately
concerned in it), had to this purport, <scripRef id="Rom.xv-p5.4" osisRef="Bible:Acts.10.15 Bible:Acts.10.28" parsed="|Acts|10|15|0|0;|Acts|10|28|0|0" passage="Ac 10:15,28">Acts x. 15, 28</scripRef>. This the strong Christian
is clear in, and practises accordingly, eating what is set before
him, and asking no question for conscience' sake, <scripRef id="Rom.xv-p5.5" osisRef="Bible:1Cor.10.27" parsed="|1Cor|10|27|0|0" passage="1Co 10:27">1 Cor. x. 27</scripRef>. On the other hand,
<i>another, who is weak,</i> is dissatisfied in this point, is not
clear in his Christian liberty, but rather inclines to think that
the meats forbidden by the law remain still unclean; and therefore,
to keep at a distance from them, he will eat no flesh at all, but
<i>eateth herbs,</i> contenting himself with only the fruits of the
earth. See to what degrees of mortification and self-denial a
tender conscience will submit. None know but those that experience
it how great both the restraining and the constraining power of
conscience is. (2.) Concerning days, <scripRef id="Rom.xv-p5.6" osisRef="Bible:Rom.14.5" parsed="|Rom|14|5|0|0" passage="Ro 14:5"><i>v.</i> 5</scripRef>. Those who thought themselves
still under some kind of obligation to the ceremonial law esteemed
<i>one day above another</i>—kept up a respect to the times of the
passover, pentecost, new moons, and feasts of tabernacles; thought
those days better than other days, and solemnized them accordingly
with particular observances, binding themselves to some religious
rest and exercise on those days. Those who knew that all these
things were abolished and done away by Christ's coming esteemed
every day alike. We must understand it with an exception of the
Lord's day, which all Christians unanimously observed; but they
made no account, took no notice, of those antiquated festivals of
the Jews. Here the apostle speaks of the distinction of meats and
days as a thing indifferent, when it went no further than the
opinion and practice of some particular persons, who had been
trained up all their days to such observances, and therefore were
the more excusable if they with difficulty parted with them. But in
the epistle to the Galatians, where he deals with those that were
originally Gentiles, but were influenced by some judaizing
teachers, not only to believe such a distinction and to practise
accordingly, but to lay a stress upon it as necessary to salvation,
and to make the observance of the Jewish festivals public and
congregational, here the case was altered, and it is charged upon
them as the frustrating of the design of the gospel, falling from
grace, <scripRef id="Rom.xv-p5.7" osisRef="Bible:Gal.4.9-Gal.4.11" parsed="|Gal|4|9|4|11" passage="Ga 4:9-11">Gal. iv. 9-11</scripRef>. The
Romans did it out of weakness, the Galatians did it out of
wilfulness and wickedness; and therefore the apostle handles them
thus differently. This epistle is supposed to have been written
some time before that to the Galatians. The apostle seems willing
to let the ceremonial law wither by degrees, and to let it have an
honourable burial; now these weak Romans seem to be only following
it weeping to its grave, but those Galatians were raking it out of
its ashes.</p>
<p class="indent" id="Rom.xv-p6">2. It was not so much the difference itself
that did the mischief as the mismanagement of the difference,
making it a bone of contention. (1.) Those who were strong, and
knew their Christian liberty, and made use of it, despised the
weak, who did not. Whereas they should have pitied them, and helped
them, and afforded them meek and friendly instruction, they
trampled upon them as silly, and humoursome, and superstitious, for
scrupling those things which they knew to be lawful: so apt are
those who have knowledge to be puffed up with it, and to look
disdainfully and scornfully upon their brethren. (2.) Those who
were weak, and durst not use their Christian liberty, judged and
censured the strong, who did, as if they were loose Christians,
carnal professors, that cared not what they did, but walked at all
adventures, and stuck at nothing. They judged them as breakers of
the law, contemners of God's ordinance, and the like. Such censures
as these discovered a great deal of rashness and uncharitableness,
and would doubtless tend much to the alienating of affection. Well,
this was the disease, and we see it remaining in the church to this
day; the like differences, in like manner mismanaged, are still the
disturbers of the church's peace. But,</p>
<p class="indent" id="Rom.xv-p7">II. We have proper directions and
suggestions laid down for allaying this contention, and preventing
the ill consequences of it. The apostle, as a wise physician,
prescribes proper remedies for the disease, which are made up of
rules and reasons. Such gentle methods does he take, with such
cords of a man does he draw them together; not by excommunicating,
suspending, and silencing either side, but by persuading them both
to a mutual forbearance: and as a faithful daysman he lays his hand
upon them both, reasoning the case with the strong that they should
not be so scornful, and with the weak that they should not be so
censorious. If the contending parties will but submit to this fair
arbitration, each abate of his rigour, and sacrifice their
differences to their graces, all will be well quickly. Let us
observe the rules he gives, some to the strong and some to the
weak, and some to both, for they are interwoven; and reduce the
reasons to their proper rules.</p>
<p class="indent" id="Rom.xv-p8">1. Those who are weak must be <i>received,
but not to doubtful disputations,</i> <scripRef id="Rom.xv-p8.1" osisRef="Bible:Rom.14.1" parsed="|Rom|14|1|0|0" passage="Ro 14:1"><i>v.</i> 1</scripRef>. Take this for a general rule;
spend your zeal in those things wherein you and all the people of
God are agreed, and do not dispute about matters that are doubtful.
<i>Receive him,</i> <b><i>proslambavesthe</i></b>—<i>take him to
you,</i> bid him welcome, receive him with the greatest affection
and tenderness; <i>porrigite manum</i> (so the Syriac): <i>lend him
your hand,</i> to help him, to fetch him to you, to encourage him.
Receive him into your company, and converse, and communion,
entertain him with readiness and condescension, and treat him with
all possible endearments. Receive him: not to quarrel with him, and
to argue about uncertain points that are in controversy, which will
but confound him, and fill his head with empty notions, perplex
him, and shake his faith. Let not your Christian friendship and
fellowship be disturbed with such vain janglings and strifes of
words.—<i>Not to judge his doubtful thoughts</i> (so the margin),
"not to pump out his weak sentiments concerning those things which
he is in doubt about, that you may censure and condemn him."
Receive him, not to expose him, but to instruct and strengthen him.
See <scripRef id="Rom.xv-p8.2" osisRef="Bible:1Cor.1.10 Bible:Phil.3.15-Phil.3.16" parsed="|1Cor|1|10|0|0;|Phil|3|15|3|16" passage="1Co 1:10,Php 3:15,16">1 Cor. i. 10; Phil.
iii. 15, 16</scripRef>.</p>
<p class="indent" id="Rom.xv-p9">2. Those who are strong must by no means
despise the weak; nor those who are weak judge the strong,
<scripRef id="Rom.xv-p9.1" osisRef="Bible:Rom.14.3" parsed="|Rom|14|3|0|0" passage="Ro 14:3"><i>v.</i> 3</scripRef>. This is
levelled directly against the fault of each party. It is seldom
that any such contention exists but there is a fault on both sides,
and both must mend. He argues against both these jointly: we must
not despise nor judge our brethren. Why so?</p>
<p class="indent" id="Rom.xv-p10">(1.) Because God hath received them; and we
reflect upon him if we reject those whom he hath received. God
never cast off any one that had true grace, though he was but weak
in it; never broke the bruised reed. Strong believers and weak
believers, those that eat and those that eat not, if they be true
believers, are accepted of God. It will be good for us to put this
question to ourselves, when we are tempted to behave scornfully
towards our brethren, to disdain and censure them: "Hast not God
owned them; and, if he has, dare I disown them?" "Nay, God doth not
only receive him, but <i>hold him up,</i> <scripRef id="Rom.xv-p10.1" osisRef="Bible:Rom.14.4" parsed="|Rom|14|4|0|0" passage="Ro 14:4"><i>v.</i> 4</scripRef>. You think that he who eateth will
fall by his presumption, or that he who eateth not will sink under
the weight of his own fears and scruples; but if they have true
faith, and an eye to God, the one in the intelligent use of his
Christian liberty and the other in the conscientious forbearance of
it, they shall be held up—the one in his integrity, and the other
in his comfort. This hope is built upon the power of God, for
<i>God is able to make him stand;</i> and, being able, no doubt he
is willing to exert that power for the preservation of those that
are his own." In reference to spiritual difficulties and dangers
(our own and others), much of our hope and comfort are grounded
upon the divine power, <scripRef id="Rom.xv-p10.2" osisRef="Bible:1Pet.1.5 Bible:Jude.1.24" parsed="|1Pet|1|5|0|0;|Jude|1|24|0|0" passage="1Pe 1:5,Jude 1:24">1 Pet.
i. 5; Jude 24</scripRef>.</p>
<p class="indent" id="Rom.xv-p11">(2.) Because they are servants to their own
master (<scripRef id="Rom.xv-p11.1" osisRef="Bible:Rom.14.4" parsed="|Rom|14|4|0|0" passage="Ro 14:4"><i>v.</i> 4</scripRef>): <i>Who
art thou that judgest another man's servant?</i> We reckon it a
piece of ill manners to meddle with other people's servants, and to
find fault with them and censure them. Weak and strong Christians
are indeed our brethren, but they are not our servants. This rash
judging is reproved, <scripRef id="Rom.xv-p11.2" osisRef="Bible:Jas.3.1" parsed="|Jas|3|1|0|0" passage="Jam 3:1">Jam. iii.
1</scripRef>, under the notion of being many masters. We make
ourselves our brethren's masters, and do in effect usurp the throne
of God, when we take upon us thus to judge them, especially to
judge their thoughts and intentions, which are out of our view, to
judge their persons and state, concerning which it is hard to
conclude by those few indications which fall within our cognizance.
God sees not as man sees; and he is their master, and not we. In
judging and censuring our brethren, we meddle with that which does
not belong to us: we have work enough to do at home; and, if we
must needs be judging, let us exercise our faculty upon our own
hearts and ways.—<i>To his own master he stands or falls;</i>
that is, his doom will be according to his master's sentence, and
not according to ours. How well for us is it that we are not to
stand nor fall by the judgment one of another, but by the righteous
and unerring judgment of God, which is according to truth! "While
thy brother's cause is before thy judgment, it is <i>coram non
judice—before one who is not the judge;</i> the court of heaven is
the proper court for trial, where, and where only, the sentence is
definitive and conclusive; and to this, if his heart be upright, he
may comfortably appeal from thy rash censure."</p>
<p class="indent" id="Rom.xv-p12">(3.) Because both the one and the other, if
they be true believers, and are right in the main, have an eye to
God, and do approve themselves to God in what they do, <scripRef id="Rom.xv-p12.1" osisRef="Bible:Rom.14.6" parsed="|Rom|14|6|0|0" passage="Ro 14:6"><i>v.</i> 6</scripRef>. He <i>that regards the
day</i>—that makes conscience of the observance of the Jewish
fasts and festivals, not imposing it upon others, nor laying a
stress upon it, but willing to be as he thinks on the surer side,
as thinking there is no harm in resting from worldly labours, and
worshipping God on those days—it is well. We have reason to think,
because in other things he conducts himself like a good Christian,
that in this also his eye is single, and that <i>he regardeth it
unto the Lord;</i> and God will accept of his honest intention,
though he be under a mistake about the observance of days; for the
sincerity and uprightness of the heart were never rejected for the
weakness and infirmity of the head: so good a master do we serve.
On the other hand, he <i>that regards not the day</i>—that does
not make a difference between one day and another, does not call
one day holy and another profane, one day lucky and another
unlucky, but esteems every day alike—he does not do it out of a
spirit of opposition, contradiction, or contempt of his brother. If
he be a good Christian, he does not, he dares not, do it from such
a principle; and therefore we charitably conclude that to the
<i>Lord he does not regard it.</i> he makes no such difference of
days only because he knows God hath made none; and therefore
intends his honour in endeavouring to dedicate ever day to him. So
for the other instance: <i>He that eateth</i> whatever is set
before him, though it be blood, though it be swine's flesh, if it
be food convenient for him, he <i>eateth to the Lord.</i> He
understands the liberty that God has granted him, and uses it to
the glory of God, with an eye to his wisdom and goodness in
enlarging our allowance now under the gospel, and taking off the
yoke of legal restraints; and he <i>giveth God thanks</i> for the
variety of food he has, and the liberty he has to eat it, and that
in those things his conscience is not fettered. On the other hand,
<i>he that eatest not</i> those meats which were forbidden by the
ceremonial law, <i>to the Lord he eateth not.</i> It is for God's
sake, because he is afraid of offending God by eating that which he
is sure was once prohibited; and he <i>giveth God thanks too</i>
that there is enough besides. If he conscientiously deny himself
that which he takes to be forbidden fruit, yet he blesses God that
of other trees in the garden he may freely eat. Thus, while both
have an eye to God in what they do, and approve themselves to him
in their integrity, why should either of them be judged or
despised? Observe, Whether we eat flesh, or eat herbs, it is a
thankful regard to God, the author and giver of all our mercies,
that sanctifies and sweetens it. Bishop Sanderson, in his 34th
sermon, upon <scripRef id="Rom.xv-p12.2" osisRef="Bible:1Tim.4.4" parsed="|1Tim|4|4|0|0" passage="1Ti 4:4">1 Tim. iv. 4</scripRef>,
justly makes this observation: It appears by this that <i>saying
grace</i> (as we commonly call it, perhaps from <scripRef id="Rom.xv-p12.3" osisRef="Bible:1Cor.10.30" parsed="|1Cor|10|30|0|0" passage="1Co 10:30">1 Cor. x. 30</scripRef>) before and after meat was the
common known practice of the church, among Christians of all sorts,
weak and strong: an ancient, commendable, apostolical, Christian
practice, derived down from Christ's example through all the ages
of the church, <scripRef id="Rom.xv-p12.4" osisRef="Bible:Matt.14.19 Bible:Matt.15.36 Bible:Luke.9.16 Bible:John.6.11 Bible:Matt.26.26-Matt.26.27 Bible:Acts.27.35" parsed="|Matt|14|19|0|0;|Matt|15|36|0|0;|Luke|9|16|0|0;|John|6|11|0|0;|Matt|26|26|26|27;|Acts|27|35|0|0" passage="Mt 14:19,15:36,Lu 9:16,Joh 6:11,Mt 26:26,27,Ac 27:35">Matt. xiv.
19; xv. 36; Luke ix. 16; John vi. 11; Matt. xxvi. 26, 27; Acts
xxvii. 35</scripRef>. Blessing the creatures in the name of God
before we use them, and blessing the name of God for them after,
are both included; for <b><i>eulogein</i></b> and
<b><i>eucharistein</i></b> are used promiscuously. To clear this
argument against rash judging and despising, he shows how essential
it is to true Christianity to have a regard to God and not to
ourselves, which therefore, unless the contrary do manifestly
appear, we must presume concerning those that in minor things
differ from us. Observe his description of true Christians, taken
from their end and aim (<scripRef id="Rom.xv-p12.5" osisRef="Bible:Rom.14.7-Rom.14.8" parsed="|Rom|14|7|14|8" passage="Ro 14:7,8"><i>v.</i> 7,
8</scripRef>), and the ground of it, <scripRef id="Rom.xv-p12.6" osisRef="Bible:Rom.14.9" parsed="|Rom|14|9|0|0" passage="Ro 14:9"><i>v.</i> 9</scripRef>.</p>
<p class="indent" id="Rom.xv-p13">[1.] Our end and aim: not self, but the
Lord. As the particular end specifies the action, so the general
scope and tendency specify the state. If we would know what way we
walk in, we must enquire what end we walk towards. <i>First,</i>
Not to self. We have learned to deny ourselves; this was our first
lesson: <i>None of us liveth to himself.</i> This is a thing in
which all the people of God are one, however they differ in other
things; though some are weak and others are strong, yet both agree
in this, not to live to themselves. Not one that hath given up his
name to Christ is allowedly a self-seeker; it is contrary to the
foundation of true Christianity. We neither <i>live to ourselves
nor die to ourselves.</i> We are not our own masters, nor our own
proprietors—we are not at our own disposal. The business of our
lives is not to please ourselves, but to please God. The business
of our deaths, to which we are every day exposed and delivered, is
not to make ourselves talked of; we run not such hazards out of
vain-glory, while we are dying daily. When we come to die actually,
neither is that to ourselves; it is not barely that we would be
unclothed, and eased of the burden of the flesh, but it is to the
Lord, that we may depart and be with Christ, may be present with
the Lord. <i>Secondly,</i> But <i>to the Lord</i> (<scripRef id="Rom.xv-p13.1" osisRef="Bible:Rom.14.8" parsed="|Rom|14|8|0|0" passage="Ro 14:8"><i>v.</i> 8</scripRef>), to the Lord Christ, to
whom all power and judgment are committed, and in whose name we are
taught, as Christians, to do every thing we do (<scripRef id="Rom.xv-p13.2" osisRef="Bible:Col.3.17" parsed="|Col|3|17|0|0" passage="Col 3:17">Col. iii. 17</scripRef>), with an eye to the will of
Christ as our rule, to the glory of Christ as our end, <scripRef id="Rom.xv-p13.3" osisRef="Bible:Phil.1.21" parsed="|Phil|1|21|0|0" passage="Php 1:21">Phil. i. 21</scripRef>. Christ is the gain we
aim at, living and dying. We live to glorify him in all the actions
and affairs of life; we die, whether a natural or a violent death,
to glorify him, and to go to be glorified with him. Christ is the
centre, in which all the lines of life and death do meet. This is
true Christianity, which makes Christ all in all. So that,
<i>whether we live or die, we are the Lord's,</i> devoted to him,
depending on him, designed and designing for him. Though some
Christians are weak and others strong,—though of different sizes,
capacities, apprehensions, and practices, in minor things, yet they
are all the Lord's—all eying, and serving, and approving
themselves to Christ, and are accordingly owned and accepted of
him. Is it for us then to judge or despise them, as if we were
their masters, and they were to make it their business to please
us, and to stand or fall by our dooms?</p>
<p class="indent" id="Rom.xv-p14">[2.] The ground of this, <scripRef id="Rom.xv-p14.1" osisRef="Bible:Rom.14.9" parsed="|Rom|14|9|0|0" passage="Ro 14:9"><i>v.</i> 9</scripRef>. It is grounded upon Christ's
absolute sovereignty and dominion, which were the fruit and end of
his death and resurrection. <i>To this end he both died, and rose,
and revived</i> (he, having risen, entered upon a heavenly life,
the glory which he had before) <i>that he might be Lord both of
dead and living</i>—that he might be universal monarch, Lord of
all (<scripRef id="Rom.xv-p14.2" osisRef="Bible:Acts.10.36" parsed="|Acts|10|36|0|0" passage="Ac 10:36">Acts x. 36</scripRef>), all the
animate and inanimate creatures; for he is head over all things to
the church. He is Lord of those that are living to rule them, of
those that are dead to receive them and raise them up. This was
that <i>name above every name</i> which God gave him as the reward
of his humiliation, <scripRef id="Rom.xv-p14.3" osisRef="Bible:Phil.2.8-Phil.2.9" parsed="|Phil|2|8|2|9" passage="Php 2:8,9">Phil. ii. 8,
9</scripRef>. It was after he had died and risen that he said,
<i>All power is given unto me</i> (<scripRef id="Rom.xv-p14.4" osisRef="Bible:Matt.28.18" parsed="|Matt|28|18|0|0" passage="Mt 28:18">Matt. xxviii. 18</scripRef>), and presently he exerts
that power in issuing out commissions, <scripRef id="Rom.xv-p14.5" osisRef="Bible:Rom.14.19-Rom.14.20" parsed="|Rom|14|19|14|20" passage="Ro 14:19,20"><i>v.</i> 19, 20</scripRef>. Now if Christ paid so
dearly for his dominion over souls and consciences, and has such a
just and undisputed right to exercise that dominion, we must not so
much as seem to invade it, nor intrench upon it, by judging the
consciences of our brethren, and arraigning them at our bar. When
we are ready to reproach and reflect upon the name and memory of
those that are dead and gone, and to pass a censure upon them
(which some the rather do, because such judgments of the dead are
more likely to pass uncontrolled and uncontradicted), we must
consider that Christ is Lord of the dead, as well as of the living.
If they are dead, they have already given up their account, and let
that suffice. And this leads to another reason against judging and
despising,</p>
<p class="indent" id="Rom.xv-p15">(4.) Because both the one and the other
must shortly give an account, <scripRef id="Rom.xv-p15.1" osisRef="Bible:Rom.14.10-Rom.14.12" parsed="|Rom|14|10|14|12" passage="Ro 14:10-12"><i>v.</i> 10-12</scripRef>. A believing regard to the
judgment of the great day would silence all these rash judgings:
<i>Why dost thou</i> that art weak <i>judge thy brother</i> that is
strong? And <i>why dost thou</i> that art strong <i>set at nought
thy brother</i> that is weak? Why is all this clashing, and
contradicting, and censuring, among Christians? <i>We shall all
stand before the judgment-seat of Christ,</i> <scripRef id="Rom.xv-p15.2" osisRef="Bible:2Cor.5.10" parsed="|2Cor|5|10|0|0" passage="2Co 5:10">2 Cor. v. 10</scripRef>. Christ will be the judge, and
he has both authority and ability to determine men's eternal state
according to their works, and before him we shall stand as persons
to be tried, and to give up an account, expecting our final doom
from him, which will be eternally conclusive. To illustrate this
(<scripRef id="Rom.xv-p15.3" osisRef="Bible:Rom.14.11" parsed="|Rom|14|11|0|0" passage="Ro 14:11"><i>v.</i> 11</scripRef>), he quotes a
passage out of the Old Testament, which speaks of Christ's
universal sovereignty and dominion, and that established with an
oath: <i>As I live</i> (saith the Lord), <i>every knee shall bow to
me.</i> It is quoted from <scripRef id="Rom.xv-p15.4" osisRef="Bible:Isa.45.23" parsed="|Isa|45|23|0|0" passage="Isa 45:23">Isa. xlv.
23</scripRef>. There it is, <i>I have sworn by myself;</i> here it
is, <i>As I live.</i> So that whenever God saith <i>As I live,</i>
it is to be interpreted as swearing by himself; for it is God's
prerogative to have life in himself: there is a further
ratification of it there, <i>The word is gone out of my mouth.</i>
It is a prophecy, in general, of Christ's dominion; and here very
fully applied to the judgment of the great day, which will be the
highest and most illustrious exercise of that dominion. Here is a
proof of Christ's Godhead: he is the Lord and he is God, equal with
the Father. Divine honour is due to him, and must be paid. It is
paid to God through him as Mediator. God will judge the world by
him, <scripRef id="Rom.xv-p15.5" osisRef="Bible:Acts.17.31" parsed="|Acts|17|31|0|0" passage="Ac 17:31">Acts xvii. 31</scripRef>. The
bowing of the knee to him, and the confession made with the tongue,
are but outward expressions of inward adoration and praise.
<i>Every knee</i> and <i>every tongue,</i> either freely or by
force.</p>
<p class="indent" id="Rom.xv-p16">[1.] All his friends do it freely, are made
willing in the day of his power. Grace is the soul's cheerful,
entire, and avowed subjection to Jesus Christ. <i>First,</i> Bowing
to him—the understanding bowed to his truths, the will to his
laws, the whole man to his authority; and this expressed by the
bowing of the knee, the posture of adoration and prayer. It is
proclaimed before our Joseph, <i>Bow the knee,</i> <scripRef id="Rom.xv-p16.1" osisRef="Bible:Gen.41.43" parsed="|Gen|41|43|0|0" passage="Ge 41:43">Gen. xli. 43</scripRef>. Though bodily exercise
alone profits little, yet, as it is guided by inward fear and
reverence, it is accepted. <i>Secondly,</i> Confessing to
him—acknowledging his glory, grace, and greatness—acknowledging
our own meanness and vileness, confessing our sins to him; so some
understand it.</p>
<p class="indent" id="Rom.xv-p17">[2.] All his foes shall be constrained to
do it, whether they will or no. When he shall come in the clouds,
and every eye shall see him, then, and not till then, will all
those promises which speak of his victories over his enemies and
their subjection to him have their full and complete
accomplishment; then his foes shall be his footstool, and all his
enemies shall lick the dust. Hence he concludes (<scripRef id="Rom.xv-p17.1" osisRef="Bible:Rom.14.12" parsed="|Rom|14|12|0|0" passage="Ro 14:12"><i>v.</i> 12</scripRef>), <i>Every one of us shall give
account of himself to God.</i> We must not give account for others,
nor they for us; but every one for himself. We must give account
how we have spent our time, how we have improved our opportunities,
what we have done and how we have done it. And therefore,
<i>First,</i> We have little to do to judge others, for they are
not accountable to us, nor are we accountable for them (<scripRef id="Rom.xv-p17.2" osisRef="Bible:Gal.2.6" parsed="|Gal|2|6|0|0" passage="Ga 2:6">Gal. ii. 6</scripRef>): <i>Whatsoever they were,
it maketh no matter to me, God accepteth no man's person.</i>
Whatever they are, and whatever they do, they must give account to
their own master, and not to us; if we can in any thing be helpers
of their joy, it is well; but we have not dominion over their
faith. And, <i>Secondly,</i> We have the more to do to judge
ourselves. We have an account of our own to make up, and that is
enough for us; let every <i>man prove his own work</i> (<scripRef id="Rom.xv-p17.3" osisRef="Bible:Gal.6.4" parsed="|Gal|6|4|0|0" passage="Ga 6:4">Gal. vi. 4</scripRef>), state his own accounts,
search his own heart and life; let this take up his thoughts, and
he that is strict in judging himself and abasing himself will not
be apt to judge and despise his brother. Let all these differences
be referred to the arbitration of Christ at the great day.</p>
<p class="indent" id="Rom.xv-p18">(5.) Because the stress of Christianity is
not to be laid upon these things, nor are they at all essential to
religion, either on the one side or on the other. This is his
reason (<scripRef id="Rom.xv-p18.1" osisRef="Bible:Rom.14.17-Rom.14.18" parsed="|Rom|14|17|14|18" passage="Ro 14:17,18"><i>v.</i> 17,
18</scripRef>), which is reducible to this branch of exhortation.
Why should you spend your zeal either for or against those things
which are so minute and inconsiderable in religion? Some make it a
reason why, in case of offence likely to be taken, we should
refrain the use of our Christian liberty; but it seems directed in
general against that heat about those things which he observed on
both sides. <i>The kingdom of God is not meat,</i> &amp;c. Observe
here,</p>
<p class="indent" id="Rom.xv-p19">[1.] The nature of true Christianity, what
it is: it is here called, <i>The kingdom of God;</i> it is a
religion intended to rule us, a kingdom: it stands in a true and
hearty subjection to God's power and dominion. The gospel
dispensation is in a special manner called <i>the kingdom of
God,</i> in distinction from the legal dispensation, <scripRef id="Rom.xv-p19.1" osisRef="Bible:Matt.3.2 Bible:Matt.4.17" parsed="|Matt|3|2|0|0;|Matt|4|17|0|0" passage="Mt 3:2,4:17">Matt. iii. 2; iv. 17</scripRef>.
<i>First,</i> It is <i>not meat and drink:</i> it does not consist
either in using or in abstaining from such and such meats and
drinks. Christianity gives no rule in that case, either in one way
or another. The Jewish religion consisted much in meats and drinks
(<scripRef id="Rom.xv-p19.2" osisRef="Bible:Heb.9.10" parsed="|Heb|9|10|0|0" passage="Heb 9:10">Heb. ix. 10</scripRef>), abstaining
from some meats religiously (<scripRef id="Rom.xv-p19.3" osisRef="Bible:Lev.11.2" parsed="|Lev|11|2|0|0" passage="Le 11:2">Lev. xi.
2</scripRef>), eating other meats religiously, as in several of the
sacrifices, part of which were to be eaten before the Lord: but all
those appointments are now abolished and are no more, <scripRef id="Rom.xv-p19.4" osisRef="Bible:Col.2.21-Col.2.22" parsed="|Col|2|21|2|22" passage="Col 2:21,22">Col. ii. 21, 22</scripRef>. The matter is
left at large. Every <i>creature of God is good,</i> <scripRef id="Rom.xv-p19.5" osisRef="Bible:1Tim.4.4" parsed="|1Tim|4|4|0|0" passage="1Ti 4:4">1 Tim. iv. 4</scripRef>. So, as to other things,
it is neither circumcision nor uncircumcision (<scripRef id="Rom.xv-p19.6" osisRef="Bible:Gal.5.6 Bible:Gal.6.15 Bible:1Cor.7.19" parsed="|Gal|5|6|0|0;|Gal|6|15|0|0;|1Cor|7|19|0|0" passage="Ga 5:6,6:15,1Co 7:19">Gal. v. 6; vi. 15; 1 Cor. vii.
19</scripRef>), it is not being of this party and persuasion, of
this or the other opinion in minor things, that will recommend us
to God. It will not be asked at the great day, "Who ate flesh, and
who ate herbs?" "Who kept holy days, and who did not?" Nor will it
be asked, "Who was conformist and who was non-conformist?" But it
will be asked, "Who feared God and worked righteousness, and who
did not?" Nothing more destructive to true Christianity than
placing it in modes, and forms, and circumstantials, which eat out
the essentials. <i>Secondly, It is righteousness, and peace, and
joy in the Holy Ghost.</i> These are some of the essentials of
Christianity, things in which all the people of God are agreed, in
the pursuit of which we must spend our zeal, and which we must mind
with an excelling care. Righteousness, peace, and joy, are very
comprehensive words; and each of them includes much, both of the
foundation and the superstructure of religion. Might I limit the
sense of them, it should be thus:—As to God, our great concern is
<i>righteousness</i>—to appear before him justified by the merit
of Christ's death, sanctified by the Spirit of his grace; for the
righteous Lord loveth righteousness. As to our brethren, it is
<i>peace</i>—to live in peace and love, and charity with them,
following peace with all men: Christ came into the world to be the
great peace-maker. As to ourselves, it is <i>joy in the Holy
Ghost</i>—that spiritual joy which is wrought by the blessed
Spirit in the hearts of believers, which respects God as their
reconciled Father and heaven as their expected home. Next to our
compliance with God, the life of religion consists in our
complacency in him; to delight ourselves always in the Lord. Surely
we serve a good Master, who makes peace and joy so essential to our
religion. Then and then only we may expect peace and joy in the
Holy Ghost when the foundation is laid in righteousness, <scripRef id="Rom.xv-p19.7" osisRef="Bible:Isa.32.17" parsed="|Isa|32|17|0|0" passage="Isa 32:17">Isa. xxxii. 17</scripRef>. <i>Thirdly,</i> It
is in these things to <i>serve Christ</i> (<scripRef id="Rom.xv-p19.8" osisRef="Bible:Rom.14.18" parsed="|Rom|14|18|0|0" passage="Ro 14:18"><i>v.</i> 18</scripRef>), to do all this out of respect
to Christ himself as our Master, to his will as our rule and to his
glory as our end. That which puts an acceptableness upon all our
good duties is a regard to Christ in the doing of them. We are to
serve his interests and designs in the world, which are in the
first place to reconcile us one to another. What is Christianity
but the serving of Christ? And we may well afford to serve him who
for us and for our salvation took upon him the form of a
servant.</p>
<p class="indent" id="Rom.xv-p20">[2.] The advantages of it. He that duly
observeth these things, <i>First,</i> Is acceptable to God. God is
well pleased with such a one, though he be not in every thing just
of our length. He has the love and favour of God; his person, his
performances, are accepted of God, and we need no more to make us
happy. If God now accepts thy works, thou mayest eat thy bread with
joy. Those are most pleasing to God that are best pleased with him;
and they are those that abound most in peace and joy in the Holy
Ghost. <i>Secondly,</i> He is approved of men—of all wise and good
men, and the opinion of others is not to be regarded. The persons
and things which are acceptable to God should be approved of us.
Should not we be pleased with that which God is pleased with? What
is it to be sanctified, but to be of God's mind? Observe, The
approbation of men is not to be slighted; for we must provide
things honest in the sight of all men, and study those things that
are lovely and of good report: but the acceptance of God is to be
desired and aimed at in the first place, because, sooner or later,
God will bring all the world to be of his mind.</p>
<p class="indent" id="Rom.xv-p21">3. Another rule here given is this, that in
these doubtful things every one not only may, but must, walk
according to the light that God hath given him. This is laid down
<scripRef id="Rom.xv-p21.1" osisRef="Bible:Rom.14.5" parsed="|Rom|14|5|0|0" passage="Ro 14:5"><i>v.</i> 5</scripRef>, <i>Let every
man be fully persuaded in his own mind;</i> that is, "Practise
according to your own judgment in these things, and leave others to
do so too. Do not censure the practice of others; let them enjoy
their own opinion; if they be persuaded in their own mind that they
ought to do so and so, do not condemn them, but, if your sober
sentiments be otherwise, do not make their practice a rule to you,
any more than you must prescribe yours as a rule to them. Take heed
of acting contrary to the dictates of a doubting conscience. First
be persuaded that what you do is lawful, before you venture to do
it." In doubtful things, it is good keeping on the sure side of the
hedge. If a weak Christian doubts whether it be lawful to eat
flesh, while he remains under that doubt he had best forbear, till
he be fully persuaded in his own mind. We must not pin our faith
upon any one's sleeve, nor make the practice of others our rule;
but follow the dictates of our own understanding. To this purport
he argues, <scripRef id="Rom.xv-p21.2" osisRef="Bible:Rom.14.14 Bible:Rom.14.23" parsed="|Rom|14|14|0|0;|Rom|14|23|0|0" passage="Ro 14:14,23"><i>v.</i> 14 and
23</scripRef>, which two verses explain this, and give us a rule
not to act against the dictates,</p>
<p class="indent" id="Rom.xv-p22">(1.) Of a mistaken conscience, <scripRef id="Rom.xv-p22.1" osisRef="Bible:Rom.14.14" parsed="|Rom|14|14|0|0" passage="Ro 14:14"><i>v.</i> 14</scripRef>. If a thing be
indifferent, so that it is not in itself a sin not to do it, if we
really think it a sin to do it it is to us a sin, though not to
others, because we act against our consciences, though mistaken and
misinformed. He specifies the case in hand, concerning the
difference of meats. Observe,</p>
<p class="indent" id="Rom.xv-p23">[1.] His own clearness in this matter.
"<i>I know and am persuaded</i>—I am fully persuaded, I am
acquainted with my Christian liberty, and am satisfied in it,
without any doubt or scruple, that there <i>is nothing unclean of
itself,</i> that is, no kind of meat that lies under any ceremonial
uncleanness, nor is forbidden to be eaten, if it be food proper for
human bodies." Several kinds of meat were forbidden to the Jews,
that in that, as in other things, they might be a peculiar and
separate people, <scripRef id="Rom.xv-p23.1" osisRef="Bible:Lev.11.44 Bible:Deut.14.2-Deut.14.3" parsed="|Lev|11|44|0|0;|Deut|14|2|14|3" passage="Le 11:44,De 14:2,3">Lev. xi.
44; Deut. xiv. 2, 3</scripRef>. Sin had brought a curse upon the
whole creation: <i>Cursed is the ground for thy sake;</i> the use
of the creatures and dominion over them were forfeited, so that to
man they were all unclean (<scripRef id="Rom.xv-p23.2" osisRef="Bible:Titus.1.15" parsed="|Titus|1|15|0|0" passage="Tit 1:15">Tit. i.
15</scripRef>), in token of which God in the ceremonial law
prohibited the use of some, to show what he might have done
concerning all; but now that Christ has removed the curse the
matter is set at large again, and that prohibition is taken away.
Therefore Paul says that he was persuaded by the Lord Jesus, not
only as the author of that persuasion, but as the ground of it; it
was built upon the efficacy of Christ's death, which removed the
curse, took off the forfeiture, and restored our right to the
creature in general, and consequently put a period to that
particular distinguishing prohibition. So that now there is nothing
unclean of itself, every creature of God is good; nothing
<i>common:</i> so the margin, <b><i>ouden koinon;</i></b> nothing
which is common to others to eat, from the use of which the
professors of religion are restrained: nothing profane; in this
sense the Jews used the word <i>common.</i> It is explained by the
word <b><i>akatharton,</i></b> <scripRef id="Rom.xv-p23.3" osisRef="Bible:Acts.10.14" parsed="|Acts|10|14|0|0" passage="Ac 10:14">Acts x.
14</scripRef>, nothing <i>common</i> or <i>unclean.</i> It was not
only from the revelation made to Peter in this matter, but from the
tenour and tendency of the whole gospel, and from the manifest
design of Christ's death in general, that Paul learned to count
nothing common or unclean. This was Paul's own clearness, and he
practised accordingly.</p>
<p class="indent" id="Rom.xv-p24">[2.] But here is a caution he gives to
those who had not that clearness in this matter which he had: <i>To
him that esteemeth any thing to be unclean,</i> though it be his
error, yet <i>to him it is unclean.</i> This particular case, thus
determined, gives a general rule, That he who does a thing which he
verily believes to be unlawful, however the thing be in itself, to
him it is a sin. This arises from that unchangeable law of our
creation, which is, that our wills, in all their choices, motions,
and directions, should follow the dictates of our understandings.
This is the order of nature, which order is broken if the
understanding (though misguided) tell us that such a thing is a
sin, and yet we will do it. This is a <i>will</i> to do evil; for,
if it appears to us to be sin, there is the same pravity and
corruption of the will in the doing of it as if really it were a
sin; and therefore we ought not to do it. Not that it is in the
power of any man's conscience to alter the nature of the action in
itself, but only as to himself. It must be understood likewise with
this proviso, though men's judgments and opinions may make that
which is good in itself to become evil to them, yet they cannot
make that which is evil in itself to become good, either in itself
or to them. If a man were verily persuaded (it is Dr. Sanderson's
instance, sermon on <scripRef id="Rom.xv-p24.1" osisRef="Bible:Rom.14.23" parsed="|Rom|14|23|0|0" passage="Ro 14:23"><i>ch.</i> xiv.
23</scripRef>) that it were evil to ask his father's blessing, that
mispersuasion would make it become evil to him: but, if he should
be as verily persuaded that it were good to curse his father, this
would not make it become good. The Pharisees taught people to plead
conscience, when they made <i>corban</i> an excuse for denying
relief to their parents, <scripRef id="Rom.xv-p24.2" osisRef="Bible:Matt.15.5-Matt.15.6" parsed="|Matt|15|5|15|6" passage="Mt 15:5,6">Matt. xv. 5,
6</scripRef>. But this would not serve any more than Paul's
erroneous conscience would justify his rage against Christianity
(<scripRef id="Rom.xv-p24.3" osisRef="Bible:Acts.26.9" parsed="|Acts|26|9|0|0" passage="Ac 26:9">Acts xxvi. 9</scripRef>), or theirs,
<scripRef id="Rom.xv-p24.4" osisRef="Bible:John.16.2" parsed="|John|16|2|0|0" passage="Joh 16:2">John xvi. 2</scripRef>.</p>
<p class="indent" id="Rom.xv-p25">(2.) Nor must we act against the dictates
of a doubting conscience. In those indifferent things which we are
sure it is no sin not to do, and yet are not clear that it is
lawful to do them, we must not do them while we continue under
those doubts; for he <i>that doubteth is damned if he eat</i>
(<scripRef id="Rom.xv-p25.1" osisRef="Bible:Rom.14.23" parsed="|Rom|14|23|0|0" passage="Ro 14:23"><i>v.</i> 23</scripRef>), that is, it
turns into sin to him; he is <i>damned,</i>
<b><i>katakekritai</i></b>—<i>he is condemned</i> of his own
conscience, because he <i>eateth not of faith,</i> because he does
that which he is not fully persuaded he may lawfully do. He is not
clear that it is lawful for him to eat swine's flesh (suppose), and
yet is drawn, notwithstanding his doubts, to eat it, because he
sees others do it, because he would gratify his appetite with it,
or because he would not be reproached for his singularity. Here his
own heart cannot but condemn him as a transgressor. Our rule is, to
walk as far as we have attained, not further, <scripRef id="Rom.xv-p25.2" osisRef="Bible:Phil.3.15-Phil.3.16" parsed="|Phil|3|15|3|16" passage="Php 3:15,16">Phil. iii. 15, 16</scripRef>.—<i>For whatsoever is
not of faith is sin.</i> Taking it in general, it is the same with
that of the apostle (<scripRef id="Rom.xv-p25.3" osisRef="Bible:Heb.11.6" parsed="|Heb|11|6|0|0" passage="Heb 11:6">Heb. xi.
6</scripRef>), <i>Without faith it is impossible to please God.</i>
Whatever we do in religion, it will not turn to any good account,
except we do it from a principle of faith, with a believing regard
to the will of Christ as our rule, to the glory of Christ as our
end, and to the righteousness of Christ as our plea. Here it seems
to be taken more strictly; whatever is not of faith (that is,
whatever is done while we are not clearly persuaded of the
lawfulness of it), is a sin against conscience. He that will
venture to do that which his own conscience suggests to him to be
unlawful, when it is not so in itself, will by a like temptation be
brought to do that which his conscience tells him is unlawful when
it is really so. The spirit of a man is the candle of the Lord, and
it is a dangerous thing to debauch and put a force upon conscience,
though it be under a mistake. This seems to be the meaning of that
aphorism, which sounds somewhat darkly (<scripRef id="Rom.xv-p25.4" osisRef="Bible:Rom.14.22" parsed="|Rom|14|22|0|0" passage="Ro 14:22"><i>v.</i> 22</scripRef>), <i>Happy is he that condemns
not himself in that thing which he allows.</i> Many a one allows
himself in practice to do that which yet in his judgment and
conscience he condemns himself for—allows it for the sake of the
pleasure, profit, or credit of it—allows it in conformity to the
custom; and yet whilst he does it, and pleas for it, his own heart
gives him the lie, and his conscience condemns him for it. Now,
happy is the man who so orders his conversation as not in any
action to expose himself to the challenges and reproaches of his
own conscience—that does not make his own heart his adversary, as
he must needs do who does that which he is not clear he may
lawfully do. He is happy that has peace and quietness within, for
the testimony of conscience will be a special cordial in
troublesome times. Though men condemn us, it is well enough if our
own hearts condemn us not, <scripRef id="Rom.xv-p25.5" osisRef="Bible:1John.3.21" parsed="|1John|3|21|0|0" passage="1Jo 3:21">1 John iii.
21</scripRef>.</p>
<p class="indent" id="Rom.xv-p26">4. Another rule here prescribed is to those
who are clear in these matters, and know their Christian liberty,
yet to take heed of using it so as to give offence to a weak
brother. This is laid down <scripRef id="Rom.xv-p26.1" osisRef="Bible:Rom.14.13" parsed="|Rom|14|13|0|0" passage="Ro 14:13"><i>v.</i>
13</scripRef>, <i>Let us not judge one another any more.</i> "Let
it suffice that you have hitherto continued in this uncharitable
practice, and do so no more." The better to insinuate the
exhortation, he puts himself in; Let us not; as if he had said, "It
is what I have resolved against, therefore do you leave it: but
<i>judge this rather,</i> instead of censuring the practice of
others, let us look to our own, that no <i>man put a
stumbling-block, or an occasion to fall, in his brother's
way,</i>"—<b><i>proskomma, e skandalon.</i></b> We must take heed
of saying or doing any thing which may occasion our brother to
stumble or fall; the one signifies a less, the other a greater
degree of mischief and offence—that which may be an occasion,</p>
<p class="indent" id="Rom.xv-p27">(1.) Of grief to our brother, "One that is
weak, and thinks it unlawful to eat such and such meats, will be
greatly troubled to see thee eat them, out of a concern for the
honour of the law which he thinks forbids them, and for the good of
thy soul which he thinks is wronged by them, especially when thou
dost it wilfully and with a seeming presumption, and not with that
tenderness and that care to give satisfaction to thy weak brother
which would become thee." Christians should take heed of grieving
one another, and of saddening the hearts of Christ's little ones.
See <scripRef id="Rom.xv-p27.1" osisRef="Bible:Matt.18.6 Bible:Matt.18.10" parsed="|Matt|18|6|0|0;|Matt|18|10|0|0" passage="Mt 18:6,10">Matt. xviii. 6,
10</scripRef>.</p>
<p class="indent" id="Rom.xv-p28">(2.) Of guilt to our brother. The former is
a <i>stumbling-block,</i> that gives our brother a great shake, and
is a hindrance and discouragement to him; but this is an
<i>occasion to fall.</i> "If thy weak brother, purely by thy
example and influence, without any satisfaction received concerning
his Christian liberty, be drawn to act against his conscience and
to walk contrary to the light he has, and so to contract guilt upon
his soul, though the thing were lawful to thee, yet not being so to
him (he having not yet <i>thereto attained</i>), thou art to be
blamed for giving the occasion." See this case explained, <scripRef id="Rom.xv-p28.1" osisRef="Bible:1Cor.8.9-1Cor.8.11" parsed="|1Cor|8|9|8|11" passage="1Co 8:9-11">1 Cor. viii. 9-11</scripRef>. To the same
purport (<scripRef id="Rom.xv-p28.2" osisRef="Bible:Rom.14.21" parsed="|Rom|14|21|0|0" passage="Ro 14:21"><i>v.</i> 21</scripRef>) he
recommends it to our care not to give offence to any one by the use
of lawful things: <i>It is good neither to eat flesh nor to drink
wine;</i> these are things lawful indeed and comfortable, but not
necessary to the support of human life, and therefore we may, and
must, deny ourselves in them, rather than give offence. <i>It is
good</i>—pleasing to God, profitable to our brother, and no harm
to ourselves. Daniel and his fellows were in better liking with
pulse and water than those were who ate the portion of the king's
meat. It is a generous piece of self-denial, for which we have
Paul's example (<scripRef id="Rom.xv-p28.3" osisRef="Bible:1Cor.8.13" parsed="|1Cor|8|13|0|0" passage="1Co 8:13">1 Cor. viii.
13</scripRef>), <i>If meat make my brother to offend;</i> he does
not say, <i>I will eat no meat,</i> that is to destroy himself; but
<i>I will eat no flesh,</i> that is to deny himself, <i>while the
world stands.</i> This is to be extended to all such indifferent
things whereby thy brother stumbleth, or is offended, is involved
either in sin or in trouble: or <i>is made weak</i>—his graces
weakened, his comforts weakened, his resolutions weakened. <i>Is
made weak,</i> that is, takes occasion to show his weakness by his
censures and scruples. We must not weaken those that are weak; that
is to quench the smoking flax and to break the bruised reed.
Observe the motives to enforce this caution.</p>
<p class="indent" id="Rom.xv-p29">[1.] Consider the royal law of Christian
love and charity, which is hereby broken (<scripRef id="Rom.xv-p29.1" osisRef="Bible:Rom.14.15" parsed="|Rom|14|15|0|0" passage="Ro 14:15"><i>v.</i> 15</scripRef>): <i>If thy brother be grieved
with thy meat</i>—be troubled to see thee eat those things which
the law of Moses did forbid, which yet thou mayest lawfully do;
possibly thou art ready to say, "Now he talks foolishly and weakly,
and it is no great matter what he says." We are apt, in such a
case, to lay all the blame on that side. But the reproof is here
given to the stronger and more knowing Christian: <i>Now walkest
thou not charitably.</i> Thus the apostle takes part with the
weakest, and condemns the defect in love on the one side more than
the defect in knowledge on the other side; agreeably to his
principles elsewhere, that the way of love is the <i>more excellent
way,</i> <scripRef id="Rom.xv-p29.2" osisRef="Bible:1Cor.12.31" parsed="|1Cor|12|31|0|0" passage="1Co 12:31">1 Cor. xii. 31</scripRef>.
Knowledge puffeth up, but charity edifieth, <scripRef id="Rom.xv-p29.3" osisRef="Bible:1Cor.8.1-1Cor.8.3" parsed="|1Cor|8|1|8|3" passage="1Co 8:1-3">1 Cor. viii. 1-3</scripRef>. <i>Now walkest thou not
charitably.</i> Charity to the souls of our brethren is the best
charity. True love would make us tender of their peace and purity,
and beget a regard to their consciences as well as to our own.
Christ deals gently with those that have true grace, though they
are weak in it.</p>
<p class="indent" id="Rom.xv-p30">[2.] Consider the design of Christ's death:
<i>Destroy not him with thy meat for whom Christ died,</i>
<scripRef id="Rom.xv-p30.1" osisRef="Bible:Rom.14.15" parsed="|Rom|14|15|0|0" passage="Ro 14:15"><i>v.</i> 15</scripRef>. <i>First,</i>
Drawing a soul to sin threatens the destruction of that soul. By
shaking his faith, provoking his passion, and tempting him to act
against the light of his own conscience, thou dost, as much as in
thee lies, destroy him, giving him an occasion to return to
Judaism. <b><i>Me apollye.</i></b> It denotes an utter destruction.
The beginning of sin is as the letting forth of water; we are not
sure that it will stop any where on this side of eternal
destruction. <i>Secondly,</i> The consideration of the love of
Christ in dying for souls should make us very tender of the
happiness and salvation of souls, and careful not to do any thing
which may obstruct and hinder them. Did Christ quit a life for
souls, such a life, and shall not we quit a morsel of meat for
them? Shall we despise those whom Christ valued at so high a rate?
Did he think it worth while to deny himself so much for them as to
die for them, and shall not we think it worth while to deny
ourselves so little for them as abstaining from flesh comes
to?—<i>with thy meat.</i> Thou pleadest that it is thy own meat,
and thou mayest do what thou wilt with it; but remember that,
though the meat is thine, the brother offended by it is Christ's,
and a part of his purchase. While thou destroyest thy brother thou
art helping forward the devil's design, for he is the great
destroyer; and, as much as in thee lies, thou art crossing the
design of Christ, for he is the great Saviour, and dost not only
offend thy brother, but offend Christ; for the work of salvation is
that which his heart is upon. But are any destroyed for whom Christ
died? If we understand it of the sufficiency and general intendment
of Christ's death, which was to save all upon gospel terms, no
doubt but multitudes are. If of the particular determination of the
efficacy of his death to the elect, then, though none that were
given to Christ shall perish (<scripRef id="Rom.xv-p30.2" osisRef="Bible:John.6.39" parsed="|John|6|39|0|0" passage="Joh 6:39">John vi.
39</scripRef>), yet thou mayest, as much as is in thy power,
destroy such. No thanks to thee if they be not destroyed; by doing
that which has a tendency to it, thou dost manifest a great
opposition to Christ. Nay, and thou mayest utterly destroy some
whose profession may be so justifiable that thou art bound to
believe, in a judgment of charity, that Christ died for them.
Compare this with <scripRef id="Rom.xv-p30.3" osisRef="Bible:1Cor.8.10-1Cor.8.11" parsed="|1Cor|8|10|8|11" passage="1Co 8:10,11">1 Cor. viii. 10,
11</scripRef>.</p>
<p class="indent" id="Rom.xv-p31">[3.] Consider the work of God (<scripRef id="Rom.xv-p31.1" osisRef="Bible:Rom.14.20" parsed="|Rom|14|20|0|0" passage="Ro 14:20"><i>v.</i> 20</scripRef>): "<i>For meat destroy
not the work of God</i>—the work of grace, particularly the work
of faith in thy brother's soul." The works of peace and comfort are
destroyed by such an offence given; take heed of it therefore; do
not undo that which God hath done. You should work together with
God, do not countermine his work. <i>First,</i> The work of grace
and peace is the work of God; it is wrought by him, it is wrought
for him; it is a good work of his beginning, <scripRef id="Rom.xv-p31.2" osisRef="Bible:Phil.1.6" parsed="|Phil|1|6|0|0" passage="Php 1:6">Phil. i. 6</scripRef>. Observe, The same for whom Christ
died (<scripRef id="Rom.xv-p31.3" osisRef="Bible:Rom.14.15" parsed="|Rom|14|15|0|0" passage="Ro 14:15"><i>v.</i> 15</scripRef>) are
here called the work of God; besides the work that is wrought for
us there is a work to be wrought in us, in order to our salvation.
Every saint is God's workmanship, his husbandry, his building,
<scripRef id="Rom.xv-p31.4" osisRef="Bible:Eph.2.10 Bible:1Cor.3.9" parsed="|Eph|2|10|0|0;|1Cor|3|9|0|0" passage="Eph 2:10,1Co 3:9">Eph. ii. 10; 1 Cor. iii.
9</scripRef>. <i>Secondly,</i> We must be very careful to do
nothing which tends to the destruction of this work, either in
ourselves or others. We must deny ourselves in our appetites,
inclinations, and in the use of Christian liberty, rather than
obstruct and prejudice our own or others' grace and peace. Many do
for meat and drink destroy the work of God in themselves (nothing
more destructive to eh soul than pampering and pleasing the flesh,
and fulfilling the lusts of it), so likewise in others, by wilful
offence given. Think what thou destroyest—<i>the work of God,</i>
whose work is honourable and glorious; think for what thou
destroyest it—<i>for meat,</i> which was but for the belly, and
the belly for it.</p>
<p class="indent" id="Rom.xv-p32">[4.] Consider the evil of giving offence,
and what an abuse it is of our Christian liberty. He grants that
<i>all things indeed are pure.</i> We may lawfully eat flesh, even
those meats which were prohibited by the ceremonial law; but, if we
abuse this liberty, it turns into sin to us: <i>It is evil to him
that eats with offence.</i> Lawful things may be done
unlawfully.—<i>Eats with offence,</i> either carelessly or
designedly giving offence to his brethren. It is observable that
the apostle directs his reproof most against those who gave the
offence; not as if those were not to be blamed who causelessly and
weakly took the offence from their ignorance of Christian liberty,
and the want of that charity which is not easily provoked and which
thinketh no evil (he several times tacitly reflects upon them), but
he directs his speech to the strong, because they were better able
to bear the reproof, and to begin the reformation. For the further
pressing of this rule, we may here observe two directions which
have relation to it:—<i>First, Let not then your good be evil
spoken of</i> (<scripRef id="Rom.xv-p32.1" osisRef="Bible:Rom.14.16" parsed="|Rom|14|16|0|0" passage="Ro 14:16"><i>v.</i>
16</scripRef>)—take heed of doing any thing which may give
occasion to others to speak evil, either of the Christian religion
in general, or of your Christian liberty in particular. The gospel
is your good; the liberties and franchises, the privileges and
immunities, granted by it, are your good; your knowledge and
strength of grace to discern and use your liberty in things
disputed are your good, a good which the weak brother hath not. Now
let not this be evil spoken of. It is true we cannot hinder loose
and ungoverned tongues from speaking evil of us, and of the best
things we have; but we must not (if we can help it) give them any
occasion to do it. Let not the reproach arise from any default of
ours; as <scripRef id="Rom.xv-p32.2" osisRef="Bible:1Tim.4.12" parsed="|1Tim|4|12|0|0" passage="1Ti 4:12">1 Tim. iv. 12</scripRef>,
<i>Let no man despise thee,</i> that is, do not make thyself
despicable. So here, Do not use your knowledge and strength in such
a manner as to give occasion to people to call it presumption and
loose walking, and disobedience to God's law. We must deny
ourselves in many cases for the preservation of our credit and
reputation, forbearing to do that which we rightly know we may
lawfully do, when our doing it may be a prejudice to our good name;
as, when it is suspicious and has the appearance of evil, or when
it becomes scandalous among good people, or has any way a brand
upon it. In such a case we must rather cross ourselves than shame
ourselves. Though it be but a little folly, it may be like a dead
fly, very prejudicial to one that is in reputation for wisdom and
honour, <scripRef id="Rom.xv-p32.3" osisRef="Bible:Eccl.10.1" parsed="|Eccl|10|1|0|0" passage="Ec 10:1">Eccl. x. 1</scripRef>. We may
apply it more generally. We should manage all our good duties in
such a manner that they may not be evil spoken of. That which for
the matter of it is good and unexceptionable may sometimes, by
mismanagement, be rendered liable to a great deal of censure and
reproach. Good praying, preaching, and discourse, may often, for
want of prudence in ordering the time, the expression, and other
circumstances to edification, be evil spoken of. It is indeed their
sin who do speak evil of that which is good for the sake of any
such circumstantial errors, but it is our folly if we give any
occasion to do so. As we tender the reputation of the good we
profess and practise, let us so order it that it may not be evil
spoken of. <i>Secondly, Hast thou faith? Have it to thyself before
God,</i> <scripRef id="Rom.xv-p32.4" osisRef="Bible:Rom.14.22" parsed="|Rom|14|22|0|0" passage="Ro 14:22"><i>v.</i> 22</scripRef>. It
is not meant of justifying faith (that must not be hid, but
manifested by our works), but of a knowledge and persuasion of our
Christian liberty in things disputed. "Hast thou clearness in such
a particular? Art thou satisfied that thou mayest eat all meats,
and observe all days (except the Lord's day) alike? <i>Have it to
thyself,</i> that is, enjoy the comfort of it in thy own bosom, and
do not trouble others by the imprudent use of it, when it might
give offence, and cause thy weak brother to stumble and fall." In
these indifferent things, though we must never contradict our
persuasion, yet we may sometimes conceal it, when the avowing of it
will do more hurt than good. <i>Have it to thyself</i>—a rule to
thyself (not to be imposed upon others, or made a rule to them), or
a rejoicing to thyself. Clearness in doubtful matters contributes
very much to our comfortable walking, as it frees us from those
scruples, jealousies, and suspicions, which those who have not such
clearness are entangled in endlessly. Compare <scripRef id="Rom.xv-p32.5" osisRef="Bible:Gal.6.4" parsed="|Gal|6|4|0|0" passage="Ga 6:4">Gal. vi. 4</scripRef>, <i>Let every man prove his own
work,</i> that is, bring it to the touchstone of the word and try
it by that so exactly as to be well satisfied in what he does; and
then he <i>shall have rejoicing in himself alone, and not in
another.</i> Paul had faith in these things: <i>I am persuaded that
there is nothing unclean of itself;</i> but he had it to himself,
so as not to use his liberty to the offence of others. How happy
were it for the church if those that have a clearness in disputable
things would be satisfied to have it to themselves before God, and
not impose those things upon others, and make them terms of
communions, than which nothing is more opposite to Christian
liberty, nor more destructive both to the peace of churches and the
peace of consciences. That healing method is not the less excellent
for being common: in things necessary let there be unity, things
unnecessary let there be liberty, and in both let there be charity,
then all will be well quickly.—<i>Have it to thyself before
God.</i> The end of such knowledge is that, being satisfied in our
liberty, we may have a conscience void of offence towards God, and
let that content us. That is the true comfort which we have before
God. Those are right indeed that are so in God's sight.</p>
</div></div2>