930 lines
66 KiB
XML
930 lines
66 KiB
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> &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> |