Commentary on Romans, Chapter 14

Commentary on Romans · Chapter 14

The fourtenth Chapiter.

HIm that is weake in the fayth receiue, not for controuerſies of diſputations. One beleueth that he may eate of all things: an other which is weake, eateth herbes. Let not him that eateth, deſpiſe him that eateth not, & let not him which eateth not, iudge him that eateth: for god hath receiued him.

That we may the eaſelyer vnderſtande thoſe things, which ſhall afterwarde be ſpoken, let vsus briefly declare the ſtate of the Churche at the beginning. TheHere is declared the ſtate of the churche in the firſt times. Church in thoſe firſt times conſiſted of Iewes & Gentiles conuerted vntounto Chriſt. And the Gentiles liued more fréely, as they which were not bounde to the lawes of Moſes, and as for theyr owne ceremonies of the Grekiſh religion, they plainly ſaw to be vaine and dampnable. But the Iewes which knew that their lawe was geuen of God himſelf, could not ſtraight way be perſuaded, that it was to be abrogated. Therefore they ſtayed, neither would they eaſely be plucked away from it: And therfore they abſtained from meates prohibited in the law, and obſerued the feſtiuall dayes of the Iewes. All which things declared that they were yet weake in faith. And this their infirmitie of faith, the ſtronger and learneder ſorte bothe ſharpely reproued and alſo derided. On the contrary ſide the Iewes reproued theWhereof ſprang the diſcorde betwene the Gentiles & the Iewes in y^• church. Gentiles, as they which liued to fréely: and condemned them as violaters of the lawes of God, & for that they did without putting any difference, eate of al kindes of meates, as it were with a certaine vnſatiable gredineſſe of the belly. And this diſcorde did not a little vexe the Churches at that time. Therefore Paul earneſtly as much as lyeth in him, laboureth to put it away: and admoniſheth the ſtronger ſort, not to reiecte the weaker, either as heretikes or as infidels: but rather to inſtruct them, and with all charitie to cheriſh them, vntill they were confirmed in ſound doctrine. And on the other ſide he commaundeth the weake ones, not raſhly to condemne them that were better learned, and ſtronger then themſelues.

Him that is weake in the faith receiue.] That is, adioyne him vntounto you, and through your humanitie and doctrine, eaſe him of the burthen and payne of ignoraunce. If thou demaunde whether that weaknes of faith were a let that they could not be iuſtified in Chriſt, I thinke we may anſwere, that it was no let. ForWeaknes of faythe is not a let to iuſtificatiō. we are not iuſtified by the ſtrength and excellencie of our fayth, but by the obiecte thereof, as we hauehave oftentimes taught: for although ſome fayth be weake, yet is it faith. But theſe men thou wilt ſay beleued not all the things which are to be beleued: for they beleued not that the ceremonyes of the law of Moſes were abrogated. But that faith which beleueth not all the articles of y^e fayth, is not a true faith, I graunt this in dede if that it happen throughe the default of him that beleueth, as if a mā do contemne the truthes which he hath heard out of the holy ſcriptures, and will not admit them, but will be his owne iudge and arbitrer, howe muche ought to be beleued of the holy ſcriptures, and aſcribeth more vntounto himſelfe, thenThere is not always required an expreſſe faith touching all things. to the teſtimony of the word of God: this is not a true fayth. For the holy Ghoſte vſeth not to breath into any mā ſuche a minde. But if a man beleue not any thing which is not yet ſufficiently knowen and tried out, when yet notwithſtanding in minde he is ready to receiue the truthe, if it be once made plaine, I ſée no cauſe p. 435why ſuche a fayth ſhold not both be, and be called a true faith, & iuſtifie the beleuer eſpecially if he aſſent to Chriſt, and to the principall poynts of religion.

Not for controuerſies of diſputations] He prohibiteth odious contentions which rather alienate then edefie the mindes of the weake. The mindes of men ought not in vaine to be wearyed: but rather to be taught. Paul in the laſt chapter of the firſt Epiſtle to Timothe ſayth, that certaine were ſicke about vnprofitable queſtions, and contentions of wordes. And in the latter Epiſtle, he admonyſheth Timothe, to eſchue queſtions which he calleth fooliſh and without learning. Which thing if the ſchoole diuines had obſerued, and taken héede of, we ſhoulde not then hauehave had in theyr bokes, ſo many intricate and darke (I will not ſay vngodly and ſacrilegious) queſtions. How be it all queſtions vniuerſally are not to be condemned as vnprofitable▪ Wherfore I can not commend certain men, which are wiſe, indéede and wary in other matters, but in this one thing doubtles are not very circumſpect, which thinke that y^• queſtion touching the Euchariſt, which is at this day eueryevery where debated in the churche, is not conuenient, and is vnprofitable.The queſtion touching the Euchariſt, is not vnprofitable. For they conſider not, how much it auaileth to our ſaluation, conſtantly to holde▪ that Chriſt both had, and at this day hath the true and perfect nature of man: and to expell that deteſtable idolatry brought in by thys, that men beleue that in the bread and wine, or, as they ſpeake, vnderunder the accidences of bread and w…ne is really and corporally the body of Chriſt. When we labour for this, that the horrible abuſes touching Chriſtian religion might be taken away, we diſpute not about the ſhadow of an aſſe, or about a thing of ſmall waight. For eueryevery Chriſtian ought to be fully perſwaded touching this that he worſhip not bread and wyne in ſteade of God, that he thinke not that the body of Chriſt is diffuſed through infinite places, and that he plucke it not downe from heauen. Although Paul in this place by controuerſies of diſputa…ion, do rather vnderſtand brawlings and contencions of words, which are on either ſide poured out for victory ſake: and by which y^• minds are kindled to wrath, and are alienated, and plucked away one from an other. Which thing happened in this foreſaid queſtion. For either part iudged that hys reaſons or arguments ſerued to his purpoſe. In ſūme here is entreated onelyonly of brawling and contencious diſputacions, and not of gentle and quiet diſputacions whereby men may be inſtructed to piety. Moreouer this is to be noted, that they which put a difference betwene meates, are called of Paul weake, when as yet atThey whiche put a difference betweene meates, are to be counted weake. this day, ſuch men will be counted moſt ſtrong. But they obiect, that Paul here ſpeaketh onelyonly of meates of the law, and not of faſtinges, and of the choyſe of meates, which is now called into doubt. But theſe men conſider not, that the Iewes had a great deale more iuſter excuſe, which could not perſuade themſelues that thoſe ceremonies ſhould be aboliſhed, which God himſelf had deliuered vntounto them by Moſes, then they at this day can hauehave. For thoſe men ſuperſticiouſly (to omitte to ſpeake more ſharply) with ſo great a zeale follow the traditions of men only. Howbeit I meane not here to defend thoſe glottons which vnderunder the pretēce of the liberty of the Goſpell geue themſelues only to eating and drinking.

One beleueth that he may eate of all thinges: but an other which is weake, eateth herbes.] That man (Paul ſayth) beleueth, which thinketh, that all things are frée vntounto him: and thoſe he calleth weake, which, to the end they would not light vponupon fleſh prohibited, or dreſſed otherwiſe then the law commaunded, did eate nothing but herbes: for that in them could be no danger of violating of the law, whervntoWhy the children of the Iewes abſtained from the meates of the kings table. alſo thoſe young men in Daniell ſemed to hauehave had a reſpect, whē they would not defile themſelues with the meates that came from the kinges table. For they deſired to hauehave rootes and herbes geuen them to fede vponupon. And without doubt it is neceſſary, that eueryevery one hauehave an aſſured fayth of that thing which he doth, that it be not repugnant to the lawes of God.

He which eateth, let him not deſpiſe him that eateth not: and he which eateth no… let him not iudge him that eateth.] Paul goeth betwene either parties as a mediator, and taketh away their brawlinges, and hedgeth in either part by certayne bondes and limites according to his authoritie. He permitteth eueryevery man at his pleaſure to eate what meates ſo euer he will, ſo that he behaue himſelf in ſuch ſort that he deſpiſe not his weake brother. He brideleth alſo the weake and permitteth them for a tyme, not to eate againſt their conſcience: but yet in ſuch ſort that they ſhould not condemne others which are better thē themſelues. As knowledgeThere is danger both in knowledge and in vnſkilfulnes. By what names the ſuperſticious are reproued. without charity puffeth vp, and ſo puffeth vp, that we contemne others in compariſon of our ſelues, ſo vnſkilfulnes on the other ſide maketh vsus prone and redy to iudge and condemne others.

Chriſostome noteth, that thoſe ſuperſticious weake ones are in theſe wordes couertly in dede, but yet ſharply, reproued. For firſt (ſaith he) they are called weak and that in faith, which doubtles is a moſt greuous fault. Secondly Paul cōmaundeth them to be receaued: as though of themſelues they are not able to ariſe vp, or to ſtand, but hauehave nede of inſtructions, and of doctrine and conſolations. Laſtly, he ſaith, that they are by more ſtrong diſputations which they are not able to conceiue, eaſely offended, and for that cauſe are prone raſhly to iudge. For they condemned others which were more frée, as though they violated the law of God, and were geuen to glotony and to the belly more then was meete. Theſe faultes the papiſtes at this day vpbraide to many of our men, but by what right and how truly, let God iudge.

For God hath receaued him.] Paul bringeth notable reaſons, wherby he fearethAb adiunctis. away the weake from daungerous iudgements. The firſt is taken of things annexed together, for that he whome thou iudgeſt is not any common or vulgare man. For God hath receiued him, neither hath he ſuffered him to lie in ſinnes, to worſhip idols, and to be ignoraunt of true religion and pietie. Yea rather he hath brought him to this eſtate, that he is now a member of Chriſt, and a pertaker of the nature of God. Wherfore ſeing that God hath adorned him with ſo great honour, how dareſt thou preſume to iudge him?

Who art thou which iudgeſt an other mans ſeruaunt? He ſtandeth or falleth to his owne lord: yea he ſhalbe eſtabliſhed: For God is able to make him to ſtand. This man eſtemeth one day aboue an other, and an other counteth eueryevery day a like. Let eueryevery man be fully ſatiſfied in his mind. He that obſerueth the day, obſerueth it to the Lord. He that eateth, eateth to the Lord, and geueth God thankes. And he that eateth not, eateth not to the Lord, and geueth God thankes. For none of vsus liueth to himſelfe: neyther doth any dye to himſelfe. For whether we liue, we liue to the Lord, or whether we dye, we dye to the Lord. Whether therefore we liue, or dye, we are the Lordes. For Chriſt therfore dyed, and roſe agayne, and reuiued that he might be Lord both of the quicke and of the dead.

VVho art thou which iudgeſt an other mans ſeruant?] Here he reprehendeth theyr fact by a ſimilitude taken of things ciuil & humane. Men vſe not to clayme vntounto them ſelues any right ouer an other mans ſeruant. And knoweſt not thou, that thoſe whome thou in ſuch ſort deſpiſeſt are the ſeruants of the lord? Vndoubtedly he which is taken into the famely of any great prince is not commonly iudged of any but of his lord. I would to God theſe things were alwayes had in remembrance and obſerued of backebiters, to conſider, that thoſe whoſe good name they ſeke to deface, are not only men, but alſo are now receaued of God into hy… tuitionThe faithful both are called and alſo are the …ē of God. and are by Chriſt made his children. Paul in the epiſtle to Timothe, calleth the beleuer the man of God: in which wordes he ſignifieth y^• he is not now a bare man. But are all iudgements by theſe wordes prohibited? Not vndoubtedly to thoſe which hauehave either in the publike wealth or in the Church any publique p. 436power. For in very dede theſe men iudge not, but rather God iudgeth by them. But what ſhall we ſay of priuate men? Doth not the ſpirituall man iudge allHow farre forth it is lawfull to iudge others. thinges doth not Paul ſay to the Corinthians, Ye your ſelues be iudges? From priuate men, eſpecially from men adorned with the ſpirite of God, is not takē away that power of iudging, wherby is diſcerned good from ill, truth from falſhode, profite from diſprofite. But here is not entreated of thoſe thinges. For here is ſpoken of that iudgement wherby we reproue and condemne others. But vniuerſally it is not lawfull for vsus to condemne any man by our iudgement? If thou conſider the perſone, it is not lawfull ſo to condemne any man, as one which can not be amended or corrected. For alwayes ſo long as we liue here, we muſt conceaue a a good hope of our neighbour, vnles there come in the meane tyme ſome peculiar reuelacion of God, as we hauehave before taught. And as touching actes whē they are neuter & indifferent, charity requireth, y^t we interpretate thē to procede of a good mind: for we ought not to accuſe thoſe thinges as ſinnes, which may otherwiſe be well doone. But as touching good factes, there is nothing to let but that we may in our iudgement commend them. Yea rather both iuſtice and the law of charity commaundeth vsus ſo to doo. But thoſe thinges which are vtterly wicked, and plainly repugnant to the commaundemēts of God, are not condemned of vsus, but of the words of God. But here the queſtion is touching things indifferēt. As concerning them, Paul profitably commaundeth the weake, for that they are ſtill ouerſpread with darknes, to refraine from iudgements. For, that is nothing els, but to goe about to vſurpe the office of God. For he is only the ſearcher of hearts, and he alone knoweth with what minde eueryevery thing is done. Auguſtine de verbis Domini in R…ſh iudgement cōmitted two maner of wa…s.monte ſayth. That in theſe two things iudgement is raſh, when it is vncertaine with what minde any thing is done, or what maner thing that ſhall in time to come be, which now ſéemeth either to be good or euill.

He ſtandeth or falleth to his owne Lorde.] Sometimes they which iudge, pretend this, that they are moued with the griefe which they take by reaſon of his deſtruction whome they iudge. But let no ſuch affect trouble thée ſayth Paule, for he whome thou iudgeſt either ſtandeth to his owne Lorde or falleth: and to him redoundeth the profite and the hurt. Doe not thou thinke thy ſelfe more iuſter then him. That he which auengeth not, doe not thou by the vntimely iudgement ſéeke to deſtroy.

Yea he ſhalbe eſtablished: For God is able to make him to ſtand.] Forasmuch as it lieth not in thine handes to make thy brother either to ſtand or to fall, thouPaul here reaſoneth of the power of God to the effect. Firſt is requiſ…te that we be certaine of the wil of God before that we reaſō of his power… oughteſt to thinke well of him, and not lightly to ſuſpecte that he will fall. For he hath a good and mighty Lorde which is able to ſtay him vp and to eſtabliſhe him. And yet dothe not Paule here, as ſome fable, reaſon from the power of God to the effect. For, that were to doe nothing, and to imitate the Papiſts: which vponupon this, that God can take away the nature of the bread, and reſerue the accidences without ſubſtances ſtraight way conclude, that he ſo doth in y^e Euchariſt. They ought firſt to be certaine of the will of God, and afterward to come to the effect. For Paul here maketh mention of the power of God, for that he had before ſufficiently ſpoken of his will: that God had receiued him and taken him into his famely, and geuen vntounto him a firme faith and ſtrength, wherefore ſeeing that thou art aſſured of the will of God, and canſt not doubt of his power, thou oughteſt not lightly to diſtruſt of his ſaluation whome thou iudgeſt. After this manner alſo is to be vnderſtanded that which he before ſayd in the. 11. chapiter. And if he abide not in incredulitye, he ſhalbe againe grafted in. For God is able to graft him in againe. Here alſo are we aſſured of the will of God, and that by the ſcriptures. For there are infinite promiſes made to the nation of the Iewes, which can not vtterly be voyde. For, as Paule ſtraight way afterward affirmeth the giftes and calling of God are without repentaunce: and he affirmeth that they were beloued for theyr fathers ſake. Wherfore ſéeing that there was no controuerſie of his will, he aptly addeth an argumēt of his power. Yet ought we not too much to aſſure our ſelues of an other mannes ſaluatiō, although we ought not to be in doubt of our ſaluation. For although weAlthough we can not be aſſured of the ſaluation of an other mā, yet ought we to hope well of him. can not be aſſured of others, yet charity moueth vsus to hope wel of them, wherunto all thoſe reaſons which Paul here bringeth doe vrge vsus.

This man eſtemeth one day aboue an other, and an other counteth eueryevery day a like.] There was alſo an other infirmity of y^• Iewes newly conuerted to Chriſt, in that they thought that the dayes ought to be obſerued according to the old law, namely Eaſter, Whytſontide, the feaſt of trumpets, the day of expiations, the feaſt of tabernacles, the new Mones, and the Sabboths. But they which were endued with a ſtronger faith, counted al dayes a like. How be it we except the Lords day: for it pertaineth to the ten commaundementes, that out of the whole wéeke,Of the ſabaoth and Lords day. ſhould one day be conſecrated to the worſhipping of God. That day God wold in the olde law ſhould be the Sabboth day, that the benefite of the creation of the world, and of the deliuery out of Egipt, might the more firmly ſtick in memory: But afterwarde, that the memory of the reſurrection of Chriſt, and the renuing of our ſaluation obtained by him, and the hope of our reſurrection which we wait for, ſhould moſt déepely ſinke into our mindes, the Lords day was appoynted, and that euen of the Apoſtles. Of which thing is very manifeſt mention made in the holy ſcriptures. Afterwarde by Eccleſiaſticall men, were brought in a great many feſtiuall holy dayes, which, as Eraſmus teſtifieth, and as theyr owne counſelsOf holy dayes. affirme, as our times now are, were better to be fewer, or rather vtterly none at all. But it is wonderfull howe Origen, Ambroſe, and others, drew theſe wordes of Paul to the abſtinences from meats and from fleſh, which ſome Chriſtians at that time obſerued: as though there were ſome which in the Apoſtles time did certain dayes abſtaine from fleſh, or from ſome other kinde of meats. But others thought that all dayes were frée vntounto them. And yet though we ſhould follow this expoſition, can not the Papiſts, which at this day laboure to obtrude vntounto vsus the choiſe of meats, by this place any thing be holpen. For Paul ſayth it commeth of weakenes to eſtéeme one day aboue an other: and commendeth them as men of more ſtrength which count eueryevery day all one, and a like. Touching which matter it ſhall not be amiſſe to cite the words of Theodoretus, which wryteth thus vponupon this place. This cuſtome, (ſayth he) abideth euen to this day in the Churche: and this man embraceth abſtinence: but that man dothe without all manner ſcruple eate all kindes of meates▪ and neither doth this man iudge that man: nor that man this man: but the lawe of concorde maketh them renowned and notable. Theſe wordes of Theodoretus, and thoſe which are vponupon this place gathered out of Origen, Ambroſe and Chriſostome plainly declare, that theſe differences of dayes as touching faſtings and abſtinences,Differēces of dayes, as touching faſting and abſtinence were free. Some abſtained frō fleſh on the fourthe day of the weke and ſome on the ſaterdai were in ſuche ſorte vſed amongſt Chriſtians, that yet notwithſtanding they were frée. Neither doubt I, but that at the beginning Lent was of the ſame nature: although afterwarde the yoke thereof was vrged at menues handes. Out of Ambroſe vponupon this place this I note, that in his time ſome abſtained from fleſhe the fourth day of the wéeke, and ſome on the Saterday. I thought it good, (gentle Reader) to mencion theſe things, that thou mighteſt know whereto ſome of the fathers wreſted theſe wordes of Paul. How be it the firſt interpretation touching the dayes of the Iewes is both more ſimple, & more agreable with Pauls purpoſe.

Let eueryevery man be fully ſatiſfyed in his minde.] The olde reading hath, let eueryevery man abound in his own ſenſe: which ſome hereto wreſt, as though we ought in thoſe things which pertaine to religion to permit eueryevery man to his owne ſenſe. ThisIn maters of religion, eueryevery man muſt not follow his owne ſenſe. thing Chryſoſtome proueth not to be true. For when we come to matters of fayth, Paule pronounceth that he is accurſed, which teacheth any other Goſpel, yea although he were an Angell from heauen. But this is true in things indifferent. Why then doth not the Pope at this day, ſuffer men to be frée as touching meats. But the wordes of Paul hauehave not this ſenſe. In Gréeke it is thus written foreign, That is, let eueryevery man be in his minde fully perſuaded and aſſured of that which he doth, and defendeth to be true. This thing ought eueryevery man chiefly to ſée vntounto, that when he either doth or defendeth any thing, he be firſt of al p. 437aſſured and firme as touching it. For a man ſhal ſée ſome which diſpute & contendWe muſt not diſpute of matters of fayth, for victori ſake only for victory ſake, when as oftentimes in theyr mind they either ſtād in doubt, or thinke otherwiſe. Thoſe doth Paul in this place reproue, which either affirme or do any thing, when in the meane time they ſtand in doubt thereof themſelues. It may here aptly be demaunded, whether this ſentence of Paule, wherein he admoniſhethHow farre for the we muſt beare with the weake. A diſtinctiō of the Cer… monies of the law▪ as touching thre times. to bear with the weak, be vniuerſally true. Chriſostom ſayth y^• this ſentence is ſo long to be followed, as long as the fruit is not yet ripe. For ſo lōg muſt we beare with the weake, leaſt by raſhnes they take hurt. But we wil make a diſtinction of y^e ceremonies of y^e law, & this diſtinctiō al mē in a maner refer to thrée times. One time was, when y^• law was in force, & then were all thoſe ceremonies of neceſſity to be obſerued of all y^• Iewes. An other time was, when y^• goſpel was now ſpred abrode & ſhined throughout y^e worlde, and y^• cōmon welth of the Iewes and their temple was vtterly deſtroyed. There was alſo a midle time whē the cō mon wealth of Iſrael after a ſorte remayned ſtill, namely when Chriſt had now aſcended into heauen, and the Goſpell was yet after a ſorte in ſwadling clothes, and the light had not fully burſt forth out of theſe darkenes. Then it was lawfullLet the godly beware that no mā abuſe theyr lenitye towards the weake. for a time to kepe ſtill the ceremonies of Moſes: but yet ſo, that no man ſhould put in them the hope of his ſaluation. And this moreouer was to be ſene vntounto, that others ſhould not guilefully abuſe this indulgency, which was for a tyme permitted towardes the weake, to defend their ſuperſticion by the example or lenitie of the godly. Paul when he ſaw that there was ſome conſideration to be had of the weake, circumciſed Timothie. But afterward he would in no caſe circumciſe Titus. For he ſaw that if he ſhold hauehave ſo done, chriſtian liberty ſhold by his example hauehave bene oppreſſed. Paul towardes the Romanes ſhewed himſelfe very gentle & remiſſe: for that he thought it mete to beare with their infirmitie & ſimplicitie. For foraſmuch as they were but newly come vntounto Chriſt, they could not ſtraight way learne all thinges. But contrariwiſe let vsus ſée how the ſame Apoſtle vſed himſelfe towards thoſe which now bitte vponupon the bridle, and of a certayne obſtinacie reſiſted his doctrine. VntoUnto the Col. the 2. chap. he ſaith: Take hede that ye be not wonne away by philoſophie, and vayne deceite, according to the tradition of men, accordyng to the elementes of the world, and not accordyng to Christ. And ſtreight way, Let no man therfore iudge you in meat or drinke, or in parte of a feaſt day, or of the newe Moone, or of the Sabbothes. And to the Galathians, ye which are circumciſed hauehave fallen away from grace: Chriſt is nothing profitable vntounto you. And agayne, ye obſerue dayes, and times, and monthes, & yeares. I feare me leſt I hauehave labored in vayne amongſt you. This conſideration alſo ought we at this day to obſerue, that whome we ſeWhen in this caſe we muſt deale either gētly or ſeuer… ly. not yet ſufficiently inſtructed, we gently chereſh, and quench not the ſmoking flax: namely, ſo long as there is hope of repentance and of a better mind. But if they declare themſelues to be hardened, and to be of purpoſe ſworne enemies of the truth, there we muſt deale ſeuerely and conſtantly.

He that obſerueth the day, obſerueth it to the Lord.] There were two things in the weaker ſort, of which the one could by no meanes be allowed: namely, that they were ignorant of thoſe thinges which they ought chiefely to hauehave knowen, and were in a maner deſtitute of faith and of the knowledge of Chriſtian liberty. This thing Paul now omitteth, as which made not much to y^• preſēt purpoſe. The other was, that they ſo feared God, and obſerued his law, that they durſt committ nothing which they thought was prohibited by the authority of God. And for thatWhat might be commēded in thoſe weker ſor…. this is a great aduauncement vntounto piety, therfore Paul ſetteth it forth, to the end to commend thoſe weake ones to the better ſort. Howbeit, leſt in this matter he ſhold attribute more vntounto them thē to the freer ſort, as though he ſhold think that the ſtronger in vſing liberty had not a conſideration of the law of God, he pronounceth the ſentence, which he ſetteth forth, cōmon to ech part. They, ſayth he, which obſerue dayes, obſerue thē to the Lord, & they which obſerue thē not, obſerue thē not vntounto the Lord. And they which eat, eat to the Lord, & they which eat not, eate not to the Lord. And thoſe datiue caſes which Paul here vſeth, to obſerue to the lord to eate to the lord, to liue to the lord, to dye to the lord, ſignifie nothing ells, but that we ought in all our actions, in all our life, and euen in death to depend of the lord.

And geueth thanks to God.] Hereby we may iudge y^• eyther of thoſe, what ſoeuer they did had a regard vntounto God, for that either part gaue thanks vntounto him.Of what great force geuing of thanks is. Wherefore geuing of thankes is of no ſmall force. For it is as it were a certaine healthfull ſawſe, and maketh that, which otherwiſe of it ſelfe ſhould hauehave bene hurtefull, commodious and healthfull vntounto vsus. Therefore Paul to Timothe writeth, EueryEvery creature is good, and nothing is to be caſt away which is receaued with thanks geuing.

For none of vsus liueth to him ſelfe: neither doth any die to himſelfe. For whether we liue we liue to the Lord, or whither we die, we die to the Lord.] This may thus be applied, to be a reaſon, wherby the ſtronger ſort are feared away from contemning the weaker: namely, for y^• they both liue & dye vntounto the lord. It may alſo be a general cauſe why they are ſayd both to obſerue & not to obſerue dais vntounto y^• lord, & either to eate or not to eate to the lord: for that vniuerſally they liue vntounto the Lord, and dye vntounto the Lord. By theſe woordes we are aptly and manifeſtlyThe ſcope of our lyfe and of all▪ our actions inſtructed touching the ſcope of our life, and of all our actiōs. I would to God this might neuer ſlippe out of our mind, but mought with moſt depe rootes be fixed in our hartes. Life and death I thinke in this place are to be vnderſtanded as touching the body. For I ſe not very wel, what conſideration they hauehave, which referre theſe thinges to the life of fayth, and to the death of ſinne. For there is none which ſinneth to the Lord. For, that can not pertayne to the honor of God. Vnles paraduenture they meane, that this is all one with that which was before ſpoken, He ſtandeth to his Lord or falleth. But y^e firſt expoſition ſemeth in my iudgement more playne, and agréeth with thoſe thinges, which Paul writeth to the Phillippians: And Chriſt ſhalbe magnified in my body, whether it be by life, or by death

VVhither therefore we liue, or die, vve are the Lordes.] This in ſum ought to be of greate force with them, for that not only our life and death depende of the lord, but alſo for that we all both as touching life and as touching death are hys proper poſſeſſion. And if this be ſo, who can contemn his neighbour & eſcape vnpuniſhed? This is in a maner all one with that which Paul before ſayd: Why iudgeſt thou an other mans ſeruaunt? That fault was reproued in the weake ones: and this is now layd to the charge of the ſtronger ſort, that they reiect, and contemne not eueryevery kind of men, but theſe which are the Lords. Paul ſayth to the Corinthians, Ye are not your owne men: For ye are bought with a price. Glorifie God now in your body and in your ſpirite which belong to God. Agayne, ye are bought with a price be not ye made the ſeruaunts of men.

For Chriſt therfore died, roſe agayne, and reuiued that he might be Lord both of the quicke and of the dead.] Here he aſcribeth a cauſe, why we ar by good right y^e Lordes. For he hath redemed vsus by his death, & by his reſurrection hath deſeruedWhether Chriſt if he had not dyed for vsus, ſhold hauehave had vsus to his proper poſſeſſion. life for vsus. Wherfore he is Lord both of our life and of our death. But here paraduenture thou wilt demaund, whither if Chriſt had not died we ſhould hauehave bene his proper poſſeſſion or no? As touching his diuine nature, euē without his death and reſurrection he is our lord. For we are created of him, & whatſoeuer we hauehave, we hauehave it thorough him. But bycauſe he is in very dede mā, he hath by his death and reſurrection iuſtly and worthely gotten vntounto him ſelfe this dominion: which yet the father could hauehave geuē vntounto him freely: but to ſet forth his glory he would rather geue it to his merites. Wherefore Paul to the Phil. ſayth: for which cauſe God hath geuen vntounto him a name which is aboue eueryevery name: namely, for that he had humbled himſelfe to death, euen to the death of the croſe. Origē very largely entreteth of this doubt. Howbeit I thinke that this ſolution which I hauehave here brought is more playne & more true. But there ariſeth alſo an other doubt. For Paul ſemeth to ſpeake agaynſt that ſentence of the Lord in 22. chapiter of Mathew. He is not the God of the dead, but of the liuing. For if he be not the God of y^• dead, how is he here ſayd to be Lord of the dead. But if the matter be more narrowly examined, there p. 438is not herein contrariety. For there the Lord would hereby proue the reſurrection of the dead, for that God could not be truly the God of Abrahā, of Iſaac, and of Iacob vnles he would hauehave them to be ſaued, and that wholy both as touching ſoule and body. For it is the propriety of GOD to ſaue th…ſe whoſe GOD he is. And the Scripture in Exodus pronounceth, that GOD is the GOD of thoſe patriarches. Wherefore they liue, and ſhall more fully liue in the bleſſed reſurrection. Hereby it is manifeſt that Chriſt ſpake of thoſe, which were thought to be vtterly dead both in ſoule and in body. But God can not be their God. For he can not ſuffer ſuch a death to preuaile againſt his. But here Paul ſayth, that Chriſt is Lord of of the dead, which are dead in body only, but liue in ſpirite, and when tyme commeth ſhall riſe agayne. Wherefore we ſée that betwene theſe places there is vndoubtedly no contrarity. But becauſe we are by the way lighted vponupon thoſe words of the Lord, there are as I thinke in them two thinges to be obſerued. Firſt, that although of them is properly concluded the reſurrection of the godly, whoſe God, God confeſſeth himſelfe to be, yet followeth it, that of the ſelfe ſame words may be concluded the reſurrection of the wicked. For if God of his goodnes do ſo fauor the godly, that he will not only hauehave their ſoules to be bleſſed, but alſo will geue bleſſednes to their bodyes: he will alſo reſtore vntounto the wicked their bodyes, that according to the law of iuſtice they may be tormented not only in their ſoules, but alſo in their bodyes. The other is, that in the Prophets there are touching the reſurrection of the dead certayne other more notable places, which yet Chriſt alleagedWhy Chriſt brought not teſtimonies of the reſurrection ou… of the Prophets. not, for that the Saduces with whom he then reaſoned, admitted the law only, and touching the other holy bookes either they receaued them not, or els they eſtemed them not much. For they red them as we read the Fathers. But I leaue this matter, and I beſéech God, not to ſuffer this ſingular benefite of the death of Chriſt to weare away for age in our mynds, that the common prouerbe be not applied vntounto vsus. Nothing waxeth old ſooner then grace.

But why doſt thou iudge thy brother? Or alſo why doſt thou deſpiſe thy brother? For we ſhal all be ſet before the iudgement ſeat of Chriſt. Is it is written, I liue ſaith the Lord and eueryevery knee ſhall bow to me, and eueryevery tong ſhall confeſſe vntounto God. So then eueryevery one of vsus ſhall render accompt of himſelfe to God. Let vsus not therefore iudge one an other any more. But iudge this rather, that no man put an offence to his brother, or be an occaſion of falling.

But why doſt thou iudge thy brother? Or alſo vvhy doſt thou deſpiſe thy brother? By the name of brethren he reproueth eche part. For the right of brethren is equall and a like: and in them is expreſſed a ciuill adminiſtration, which is calledThe right of brethren is equall. …olitia which is a certaine equalitie of Citezens betwene themſelues. Wherfore no mā ought either to deſpiſe or to iudge him, whom he knoweth to be his equall. For he which ſo doth, counteth him not for his equal, but for his inferior.

VVherefore vve shall all be ſet before the iudgement ſeat of Chriſt] By the iudgement ſeat vndoubtedly is vnderſtanded the iudgement of Chriſt, and that by the figure Metonomia. And this benefite beſide others we hauehave by the ciuill mageſtrates, that by theyr axes and ſwordes, and iudgementes ſeates we are put in minde of the iudgement of God. The like phraſe of ſpeache Paul vſed in the .v. chapiter of the latter Epiſtle to the Corinthians, vve muſt al appeare before the iudgment ſeat of Chriſt. Origen expounding theſe words, maketh a diſcourſe I knowe not wherof, for that in this place is red. Before the iudgement ſeate of Chriſt, and to the Corinthians is red, Before the iudgement ſeat of God and with a long circute he diſputeth of this matter. But doubtles all our bookes hauehave in ech place. Before the iudgement ſeate of Chriſt▪ ſo that there appeareth no cauſe of ambiguity. And yet if we ſhould ſo rede as he imagineth, nothing could be gathered out of thoſe woordes, but that Chriſt is God. In the 7. chapiter of Daniell are ſet forth many excellent thinges of this throne of God, wherin is deſcribed the magnificency of the iudgement to come.

As it is vvrittē: I liue ſayth the Lord.] This place which is brought to proue Chriſtes diuine power of iudging the world, is written in the 45. chapter of Eſay. This place proueth the diuine nature of Chriſt.As touching the very bare words, Paul foloweth not the Hebrew verity: but yet moſt diligently kepeth the ſenſe of the Prophet. For that which is here ſaid, Saith the Lord, agréeth with that which is in the Hebrew, The Lord hath ſworne. And the bowing of the knée ſignifieth here nothing els, but a ſubmiſſion, which is moſt aptly ſignifyed by that outward Simbole.

EueryEvery tounge shal confeſſe vntounto God.] In Hebrew it is, EueryEvery tonge ſhall ſwear vntounto me, but there is no man which knoweth not, but that in an othe is an excellēt confeſſion of God. For he is called as a witnes, or rather as a iudge: and he is ſo called, that he will puniſh the foreſworne perſons according to theyr deſerts. But as yet we ſée not that all things are ſubiect vntounto Chriſt. But that ſhall be when he ſhall deliuer vp the kingdome to God and to the father. For then ſhall all thinges vtterly be made ſubiect vntounto him, & amongſt other the laſt enemy, namely death, as Paul ſayth to the Corrinthians. How be it now is begon a certaine obedience, and his kingdome is acknowledged of the congregation of the godly. Wherefore though many vniuſt and wicked things be now committed, yet let vsus iudge nothing before the time come, leaſt we be preiudiciall to the ſentence of that moſte highe iudge. Then all things according to our hope, which nowe ſéeme to want equitie, ſhall be full of equitie. Of theſe wordes of the Apoſtle, is moſt manifeſtly gathered the diuinitie of Chriſt. For when he ſpeaketh of the iudgement ſeate of Chriſt, he addeth, and eueryevery tounge ſhall confeſse vntounto God. Which ſelf thing is much more manifeſt if we looke vponupon the Hebrew veritie. For before that theſe things are pronounced vnderunder the perſon of God, this is written: Am not I Lord, and there is no other God beſides me? Wherfore ſeing theſe things pertaine to Chriſt, as Paul teſtifieth, it moſt manifeſtly appeareth that he is God.

So then eueryevery one of vsus shall render an accompt to God of himſelf.] Wherefore it is not méete that we either raſhly iudge, or proudly contemne others. For at that iudgement ſeat cauſes ſhall be decided according to their deſertes.

Let vsus not therefore iudge one an other any more.] This is concluded by the reaſons alleaged of Paule: and is eueryevery where in the holy ſcriptures inculcated of the holy Ghoſt.

But iudge this rather, that no man put an offence to his brother▪ or be an occaſion To iudge hath two ſignifications.of falling.] This word foreign, that is, to iudge, hath not here all one ſignification with that which it had before. For before it was to condemne an other by his ſentence, or to affirme any thing raſhly of another. But here, to iudge, ſignifieth to appoynt a thing with our ſelues. Appoynt therfore with your ſelues (ſayth he) and thinke that this chiefly pertaineth to your duety, that no man be offended by any your example, or any your doings. Chriſoſtome by a ſtraunge reaſon prouethThe impeller to ſinne, ſinneth more greuouſly, then he which cō mitteth the ſinne. that this thing is to be taken héede of. For (ſayth he,) he which impel…eth an other to ſinne, deſerueth to be muche more greuouſly puniſhed, then euen he which hath ſinned. For euen at the beginning a greater puniſhment, and vehementer curſe was inflicted vponupon the ſerpent, then vponupon the woman. For ſhe tranſgreſſed: but the other perſuaded. The woman alſo was more greuouſly puniſhed, then the man: for that he had not ſinned but by her counſell and perſuaſion. And Iezabel was much more greuouſly puniſhed then Achab: Chriſt pronounceth of a man thus offending his brother, It had bene better for him that a milstone had bene hanged about his necke, and he throwne headlong into the ſea. Agayne, Wo be vntounto him, by whom offence commeth. How be it if any man be offended with honeſty and iuſtice, we ought not to regarde that: Let vsus ſay rather with Chriſt, let them alone, they be blind leaders of the blinde. EueryEvery plant which my heauenly father hath not planted, ſhall be plucked vp by the roote.

p. 439I know and am perſuaded, that through the Lord Ieſus, there is nothing commō of it ſelf: but vntounto him which iudgeth any thing to be common, to him it is common. But if thy brother be grieued for thy meate, now walkeſt not thou according to charity. Deſtroy not him with thy meate: for whome Chriſte died. Cauſe not your commoditie to be obnoxious to euill ſpeakings. For the kingdome of God is not meat nor drink, but righteouſnes and peace, and ioy in the holy Ghoſt. For whoſoeuer in theſe things ſerueth Chriſt, is acceptable vntounto God, and is approued of men.

For I knovv and am perſuaded.] The ſtronger ſort mought hauehave ſayd, and that not without iuſt occaſion, why dooſt thou call vsus backe frō the vſe of Chriſtian liberty? Is it not lawfull for vsus to eate of all meates indifferently? Doſt thou by thine Apoſtolicall authority decree, that certayne meates are vncleane? Thou I ſay which with ſo great liberty reprouedſt Peter at Antioch, attempting by his example the like thing. VntoUnto this obiection Paul by preuention anſwereth, and affirmeth, and conſtantly pronounceth, that all meates are vntounto a Chriſtian man frée.

That thorough the Lord Ieſus Chriſt there is nothing common of it ſelfe, but to him that iudgeth any thing to be common, to him it is common.] Hereby we vnderſtand, that no meate is of his owne nature vncleane. For it hath not hys nature of himſelfe, but of God. But he hath created nothing that is euill, for his creaturesWhy no meat is of his owne vncleane. Why God ſom…tyme prohibited ſome meat… are in the holy ſcriptures called good. In Greke it is, foreign, that is, by it ſelfe, that is, of his owne proper force and nature. And though certayne kindes of meates were prohibited vntounto the firſt man, and to Nohe and to his children, and to the Hebrues, that was not doone bycauſe there was any fault in the thinges thē ſelues, but that men ſhould by a certayne diſcipline be enſtructed of Chriſt & of a vertuous life vntill the light of the Goſpell came. But if any error happen, as if any mā ſhould fooliſhly thinke (which thing the Manichies, and other like peſtiferous men did) that it is a deteſtable thing to eate either fleſh, or any other certayn kind of meat, then ſuch a meate is not of his owne nature made vncleane, but thorough that mans corrupt opinion. Wherefore let vsus beware that we conceaue not in our mindes any errors or mad opinions touching meates. And let thys be before our eyes, which Paul ſayth, that meates are made vntounto thē common, whichOf the ſuperſticion of opinions ſpring greuous ſins. iudge them to be common. But the gouerners of the Church hauehave ſo appoynted faſtings, and certayne dayes, and choyſe of meates, that by that meanes, there no where want ſuch ſuperſticious opinions, but are eueryevery where in a maner rife, and ſinnes are without meaſure increaſed. For if we thinke that God is offended in any thing, and doo not for all that abſteyne from it, it is a great token that we more eſteme our owne will, then the law of God. Yea rather that man whatſoeuer he be in ſo doing ſinneth double: firſt for that he is ignoraunt of that whichWhy the law …aith: They ſhal be vnclean to you. Of the vſe of meates. We hauehave nothing in the world which is free from the louelove of our neighbours. What Paul her… ſignifieth by this word common. he ought to know, ſecondly, for that he followeth not euen his owne ſenſe which he hath conceaued of religion, but committeth that which he thinketh is forbiddē by the law of God. And Ambroſe in this place doth not vnaduiſedly weigh the phraſe of the law. For the law when it ſpeaketh of vnclene meates, thus decréeth: Th…ſe thinges ſhall be vncleane vntounto you. It ſayth not abſolutely. They ſhalbe vncleane, but addeth, VntoUnto you, For that the Iewes only were bound to thoſe lawes. Hitherto we hauehave ſpokē of the nature of meates: now wil we ſpeake of theyr vſe. That vſe, ought, euē as al other our actions, to be ſubiect to the law of charity. And therfore we muſt take hede, that it ſerue to edification, and that by it our weake brethern be not offended. For, to ſpeake at a woord, we hauehave nothing in the whole world which is frée from the louelove of our neighbours. Paul ſayth, common, after the Hebrew maner. For, that natiō had certayne peculiar meates, not only as touching nature thereof, but alſo as touching the dreſſing of them. But other kindes of meates, for that they were confuſedly vſed of other nations were called common, as though they had no holynes ioyned with them. So of the Lattines ſuch things are called prophana that is prophane, which are porro, that is, farr of, a fams, thatWhat thinges are called prophane. is, from temples, and may be vſed of all kindes of men. Therof it came, that in the 10. of the Actes Peter ſayth, that he had neuer eaten any thing common or vnclene. In which place he aptly ioyned together foreign, that is, common or vnclene. And Chriſoſtome noteth, that here is ſayd, common, of that, which commeth. out of the hart: for, that is it which maketh a man common, that is to ſay, polluted Such as are adulteries, murthers &c. Neither is it in vayne that Paul addeth, thorough Ieſus Chriſt. For if thou referre it to that which he before ſayd, I know and am perſuaded (which way Chriſoſtome ſemeth to like wel) it declareth, that this perſuaſion of Paul is not humane, but vtterly diuine. But if it be referred to that which followeth, That there is nothing common, then teacheth it vsus, that we ought to count to hauehave receaued this benefit at Chriſtes hand, as by whom the obligationThrough Chriſt creatures hurt vsus not. or bond of the law is abrogated. And in theſe woordes are they couertly reproued, which will not vſe ſo great a benefit of Chriſt. By Chriſt alſo we hauehave this benefite, that the creatures which otherwiſe by reaſon of ſinne are ſubiect to the curſe and to vanity, can now doo vsus no hurt. For as Paul ſayth to Timothe They are ſanctified by the woord of God and by prayer But vntounto infidels and to thoſe which are without Chriſt they kepe ſtill that curſe whereunto they are ſubiect. Wherfore Paul ſayth to Titus, All things are clene to the clene: but to the vnclene and to the vnbeleuers nothing is cleane, for that theyr mind and conſcience is defiled. Here weſe y^• thoſe things which otherwiſe were vnclene, are by fayth & the woord made cleane. And contrariwiſe y^• which of his own nature is cleane, is by a corrupt opiniō, and by departing frō the worde of God made vncleane. What merua…le is it then, if we ſay, that when the worde and faith is added, the bread in the EuchariſtThe nature of charity. and the water in Baptiſme, are no more common and vulgare elementes.

But if thy brother be greued for the meate, now wa…keſt not thou according to charity.] Here he declareth that that which of his owne nature is not common or vncleane, is yet notwithſtanding ſometymes for ſome other cauſe prohibited, namely as we hauehave ſayd for charity ſake. For the nature thereof is to ſtirre vsus vp diligently to prouide for all thoſe thinges which we knowe ſhall profite our brother. They greuouſly ſinne againſt this commaundemēt, which wil not forbeare from thoſe thinges by which they know the conſciences of their weake brethren are offended and afflicted. In mans body if any member peraduēture be ill at eaſe, it is handled gently, and diligently ſene vntounto of the other members. So ought we to helpe our weake brethrē as much as lieth in vsus, and to eaſe them of their paine and griefe. Let no man thinke that the conſent of religion is a thing light or of ſmall valew. For in ſuch caſes we ſe that the weake ar greued, whē they ſe others to doo otherwiſe then they iudge ought to be doone. But cōtrariwiſe the godly reioyce, when they ſe others conſent with them both in fayth and in maners.

Deſtroy not him vvirh thy meate for vvhome Chriſt d…ed] For what other thing ells is this, but openly to reſiſt the counſell of Chriſt? He hath redemed him: wilt thou deſtroy him? He hath ſhed his life, ſoule, & bloud for thy brother. Cāſt not thou for his ſake abſteyne from a poore pece of meate? He being the chiefe creator & author of all thinges did this. And dooſt thou being but a woorme, yea and leſſe thē a woorme thinke ſkorne to doo this? He died for thée when thou waſt hatefull and his enemy: and canſt not thou ſuffer ſo trifeling a thing for the brother ſake? Ambroſe very godly ſayth that by this place we may know, of how greate valew the ſaluation of our brother is. This I thinke he therefore ſpake, for that the nature of iuſtice requireth, that the price of a thing be after a ſort made equall with the thing it ſelfe.The price of a thing is after a ſort made equall with the thing it ſelf.

VVherefore cauſe not your commodity to be obnoxious to euil ſpeakings.] Ye muſt in no caſe ſuffer, ſayth he, the excellent giftes of God to be euill ſpoken of thorough your default. But Chriſtian liberty, and the doctrine of the Goſpell and fayth are no vulgare or common giftes of God. Why then doo we cauſe them, to be p. 440euill ſpoken of for our ſakes, when as rather they ought by all maner of meanes to be commended, and with moſt high prayſes to be ſet forth? By euil ſpeakings I vnderſtand not the euill ſpeakings of eueryevery kind of mē, but of the weake brethern: which foraſmuch as they deteſt thy liberty, thorough thy default are made contumelious agaynſt GOD, which gaue it vntounto thée. But that man goeth rightly & orderly to woorke, which ſéeth vntounto, that his woorkes be approued, and y^• eſpecially by the iudgement of the godly brethren: that the glory of God may be celebrated, & that others may hauehave an example of holynes to follow. We may here alſo vnderſtand the euil ſpeakings of thoſe which ar without. For they when they ſée chriſtians to contend amongeſt them ſelues about friuolous matters, beginne to hauehave our religion in contempt. Therof came it, that Paule ſayd, for your ſakes the name of God is euil ſpoken of amongſt the Gentles.

For the kingdome of God is not meate and drinke) Theſe ſtrōger ſort thought that in defēding their liberty, they did very much increaſe the kyngdom of God: & thought alſo y^• if they dyd otherwyſe they ſhould betray it. Paul thus anſwereth vntounto thē, y^• this is not the force, this is not the right, this is not y^e fruit of the kingdō of heauen, that we ſhould either eate or drinke whatſoeuer we liſt. For the effectes thereof are of much more excellency: Which effectes Paul ſtraight way mencioneth, namely, righteouſnes, peace, and ioy in the holy ghoſt. Chriſoſtome thus expoundeth theſe wordes. The kingdom of God is not meate and drinke, theſe things bring thee not to the kingdome of heauen: but righteouſnes, peace, and ioy in the holy ghoſt make thee partaker thereof. With which expoſition Ambroſe alſo agréeth. If by righteouſnes, peace and ioy they vnderſtand Chriſt, which is made vntounto vsus all thoſe thinges, I wil not be agaynſt thē. But if they put thē as cauſes of our felicity, their interpretation is vtterly wide from the marke. They had not ſpoken amiſſe if theyMeat an… drinke are not the principall thinges for which we ſhould contend. had ſayd, that meat and drinke are not thoſe thinges whereby is confirmed and ſpred abroad the kingdome of God: and therefore we muſt not contend about them as tertayne chiefe and principall points. Therefore Paul ſaith in the 8. chapiter of the firſt to the Corrinthians. Meate commendeth vsus not vntounto God. For neither if we eate not, ſhall we want, neither if we eate ſhall we abound. One Vrbicus, as Augustine writeth in his 86. epiſtle very vnlearnedly abuſed theſe wordes, to proue, that we ought to faſt on the Saturday. Becauſe the kingdome of God (ſayth he? is not meate and drinke. Auguſtine anſwereth, If the matter be ſo, then vponupon the Sondayes and at other times, when we faſt not, we pertayne not to the kingdome of God. Chriſoſtome ſayth, that by this ſentence of the Apoſtle eyther part is admoniſhed. For it is profitable for ech part to vnderſtand wherein conſiſteth the kingdome of God. Which thing thoughe I graunt to be ſomewhat likely, yet doo I not iudge it to be of neceſſity. For he ſtill continueth in dealing with the ſtronger ſort and ſayth: deſtroy not the woorke of God for meate ſake.

Righteouſnes, peace, and ioy in the holy ghoſt▪ The kingdome of God conſiſteth not in outward thinges. For foraſmuch as it is a thing ſpirituall, it muſt nedes alſo conſiſt of thinges ſpirituall: which though they be many in nomber, yet here are reckened vp only the excellenter ſpirituall thinges. By righteouſnes he vnderſtandeth both y^• righteouſnes wherby we are iuſtified, out of which ſpringethRighteouſnes of two ſortes. true peace: And therefore Paul before ſayd, We being iuſtified by fayth hauehave peace: And alſo that righteouſnes which after regeneration ſpringeth forth of fayth as a fruit therof: which righteouſnes alſo is the mother of peace. For it diſturboth not, neither worketh any thing, wherby our neighbors may iuſtly be angry or be moued. By the firſt righteouſnes the mind of a ſinner is pacified, whē as he beleueth that thorough Chriſt his ſinnes are forgeuē, and ſo alſo is it by the ſecond, for that our hart accuſeth vsus not of any crime, of any ſuch crime (I ſay) which may plucke vsus away from God, and may waſt the conſcience. After this in order followeth ioy, whereby we alwayes reioyce in the Lord, and aſſuredly hope for perfect good thinges, and doo now preſently fele the ſame good thinges to be begoone. There is a certayne other peace of the fleſh, which Chriſt came not to ſend vponupon the earth And touching the ioy of the fleſh Chriſt ſayth in Luke: Wo be vntounto you which laugh now: and pronounceth them to be bleſſed which mourne. This particle, in the holy ghoſt, is added, for that by him all theſe thinges are geuen vntounto vsus. Wherefore it is witten in the 5. chapiter to the Galathians, The fruites of the ſpirite are ioy, peace, and patience. But thou wilt paraduenture ſay, Although the kingdome of God as it is ſayd be ſpirituall, yet notwithſtanding outward thinges alſo ſeme to make ſomewhat eyther with it, or agaynſt it. For they are commonly commended in the Church, which liue temperately, and they which geue themſelues to dronknes and glottony doo greauouſly ſinne. That hereof commeth, for that whatſoeuer eyther vprightnes or wickednes is in theſe thinges, the ſame as Chriſt ſayth commeth out of y^• hart. And when Paul ſaith y^• the kingdō of God is not meat or drinke he moſt ſharpely reproueth thoſe whoſe bealy is theyr God. Theſe are the things whereof the kingdome of Chriſt conſiſteth, by which alſo it is confirmed and aduanced. In theſe thinges let vsus excerciſe our ſelues: and let vsus decline from thoſe thinges which are contrary to them, namely, iniuſtice, brawlinges, and ſorow of the ſpirite. Theſe ſtronger ſorte are in my iudgemēt greauouſly reproued in theſe woords, for that they vniuſtly reiected theyr weake brethern, and for that by thoſe theyr vntimely diſputations they troubled the common peace, and alſo for that they in liuing licentiouſly & ouer fréely did by theyr exāple fill others with ſorow.

For vvhoſoeuer in theſe thinges ſerueth Chriſt, is acceptable to God, and is approued of men.] The latine interpreter as it ſhould ſeme red, not foreign that is, in theſe thinges, but foreign that is, in this. For he hath thus turned it: Qui enim in hoc: that is, for he which in this: which reading Origen followeth and alſo Ambroſe: and eyther of them ſemeth to referre this ſentence to the holy ghoſt, as if he ſhould hauehave ſayd, he which thorough the holy ghoſt ſerueth Chriſt. If we follow this ſentence then much more greauouſly are theſe cōtencions and brawlings of the Romanes reproued, bycauſe that they ſemed hereof to ſpring, for that inIn what things cō ſiſteth the true worſhipping of God. ſpirite they ſerued not Chriſt, but attributed to much vntounto carnall thinges. But we will follow the Greke reading. For by it we are with great fruite taught in what thinges the true and proper woorſhipping of God conſiſteth. But in the Papacy all thinges are full of d…me and ſuperſticious ceremonies. He which after this maner woorſhipeth God is acceptable vntounto him. For he worketh thoſe things which without doubt come not of our ſelues but of God. And men will they or nil they ſhall be compelled to geue teſtimony vntounto the truth The thinges which areAn argument takē of contraries. here promiſed are moſt high and moſt excellent, namely, that we ſhall be gratefull and acceptable both to God and to men wherfore of the contrary we may wel conclude that they which are occupied wholy in outward woorſhippings, in meat and drinke, and afflicting of the body, ſhall neyther be gratefull nor acceptable to men that be of an vpright and true iudgement, nor alſo to God. And this is that which Paul writeth to Timothe, The excerciſe of the body hath litle commoditte: but piety, that is, the ſpirituall woorſhipping of God ſtirred vp by fayth & louelove, wherof ſpring righteouſnes peace and ioye, auayleth to all thinges, as that which hath promiſes both of this life, and of the life to come. And Paul ſo writeth not of the ſuperſticious excerciſe of the body, for, otherwiſe that is vniuerſally condemned in the holy ſcriptures: as it is manifeſt by the ſecond chapiter to the epiſtle to the Coloſſiās: but he ſpeaketh of that which was of many moſt highly and ſingularly eſtemed and reuerenced, as though the whole ſtay and foundacion of all religion conſiſted in it only.

Let vsus therefore follow thoſe thinges which concerne peace, and mutuall edification. Deſtroy not the worke of God for meate ſake. All thinges indede are pure: but it is euill for the man which eateth with offence, It is good neyther to eate fleſh, nor to drinke wine, nor any thing, wherby thy brother may ſtumble, or be offeded or be made weake. Haſt thou fayth? hauehave it with thy ſelfe before p. 441God. Bleſſed is he which iudgeth not himſelfe in that thing which he alloweth. For he that doubteth is condemned if he eate: for that he eateth not of fayth. For whatſoeuer is not of fayth is ſinne.

Let vsus therfore follow thoſe thinges which concerne peace and mutuall edification.] He auocateth them from thinges vnprofitable, to the end they ſhould geue themſelues to the principall and chiefe thinges, and very ſinnewes of the Church, namely, to peace and to edification. Which he declareth are to be followed not lightly or negligently, when he ſayth: foreign. For peace as Origene ſaith, ſemeth to be driuen away thorough the default of men, and to be taken away frō theyr doinges. But the more it flieth away, the more earneſtly is it to bee followed after, yea though it b… to the hinderaunce of our commodities. After peace he putteth edification, for that no man can abide to be inſtructed of him, whome he thinketh to be his enemy. Neyther can men be cloſed together as liuely ſtones to the building of the church, vnleſſe they be ioyned together with the glewe of peace and of charitie.

Neither deſtroy the worke of God for meate ſake] Chriſostome calleth the ſaluationThe ſaluation of men is y^• worke of God. of men the worke of God. This doubtles beſéemeth vsus not, that whereas we are the workemen of God, to this ende appoynted to be an helpe to him in aduauncing the Goſpel, we ſhould through our default, ouerthrowe that which God will hauehave to be eſtabliſhed. For ſo ſhall we be rather the workmen of the deuill, and of the fleſhe, then of God. But in my iudgement they nothing ſtray from the meaning of Paul, which by the worke of God vnderſtande faith, although it be weake, or a ſparke of Chriſtian pietie kindled in the hearts of our brethren, which it is our partes by al maner of meanes to cheriſh, and not to oppreſſe and to extinguiſh as the Romaines did: and eſpecially ſéeing that Eſay in his. 42. chapiter thus writeth of Chriſt, He ſhall not quench the ſmoking flaxe. For Chriſt ſayd, This is the worke of God, that ye ſhould beleue. And the ſpeach is made ſo muche the more vehement,Meate is not the worke of the deuill. in that it is ſayd. That the worke of God ought not to be deſtroyed for meat ſake. For the Antitheſis betwene the worke of God, and betwene meate, is of great diſtance. And yet is not this ſpoken as though meat were the worke of the deuill, For it alſo is the creature of God. But as Ambroſe warely noteth, man was not made for meate ſake, but meate for mans ſake. Wherefore it is les to be eſtéemed, then the ſaluation of man, which amongſt al creatures is by the figure Antonomaſia, that is, by dignity or excellency, called the worke of God. Or peraduenture the Apoſtle here had not a reſpect to the nature of meat, but to y^• vnbridled luſting after it, and to the importunate and vnorderly defending therof: which things for that they were the vices in thoſe men, the Apoſtle would not call them either the worke of God, or edification, or ſaluation.

All things in deede are pure: but it is euill for the man vvhichwhich eateth vvith offence.] Two thinges onelyonly make meate vncleane.He repeateth the preuention which he vſed before. I knowe and am aſſured through Ieſus Chriſt, that nothing is common. For euen as there he graunted, y^• there is no vncleanes in meates, as touching their nature, ſo here alſo plainely graunteth he the ſame. How be it that which he graunted, he againe ioyneth with an exception of offending our brother: as before he excluded a corrupt opinion touching meates. For euen as ſuche an opinion defileth him that vſeth thoſe meates, ſo alſo doth the offending of our brother. Wherfore two things only contaminate meat, which otherwiſe of his owne nature is cleane: either error, whereby the meate is thought to be vnlawful, or els the offending of the weak conſcience of our brethrē.

It is good neither to eate fleſh, nor to drink vvine, nor any thing vvherby thy brother may ſtomble, be offended or be made vveake Wheras he ſayth good, any man may eaſely perceiue, that this is not ſimply or abſolutely good, but only vpō this condition, if thy brother be thereby made weake. Here is not ſpoken of that abſtinence from wine and meate, whereby we are commaunded not to be ouercome with dronkennes and ſurfeting. For to eſchue and flie from theſe things, is of it ſelfe & abſolutely good. Neither ſpeaketh Paul of that abſtinence frō things ſuperfluous, wherby our mind is made more able & more apte to contēplate things diuine, & the fleſhe is brideled from ouer licentiouſly reſiſting againſt the ſpirite. For theſe things are alwayes good and neceſſary vntounto Chriſtian men. Paule affirmeth this touching the vſe of fleſh, wine, and other things, ſo long as the vſe of thē is indifferent: and ſheweth when it is good to abſtaine from that vſe, being otherwiſe of it ſelf indifferent. Neither ment he any thing els by this his temperancie which he exhorteth vsus vntounto, but that we ſhold frame our ſelues to the weak ones: which thing he himſelf performed ſayth Chriſoſtom, when he circumciſed Timothe, and toke vponupon him the vow. Neither was this (ſayth he) hipocriſie, but an edification, and a moſt profitable diſpenſation towards the weake. Origen proueth that the vſe of wine is a thing indifferent: for that although ſome vſe it well, yet notwithſtanding ſome abſtaine from it by reaſon of wicked and ſuperſticious artes, other ſome vſe it to the worſhipping of Idols, other ſome ſuch as are heretikes vſe it to eſtabliſh theyr fonde and madde inuentions, but here ariſe two doubts: firſt,Note a great doubt what if my brother be offended with that kinde of meat or drinke which is neceſſary for me to defend there withall the life of my body. For there are ſome which can not endure without wine. Therfore Paul admoniſhed Timothe to vſe a little wine by reaſon of his ſtomake, and often diſeaſes: doubtles if the ſaluation of our neighbor depend wholy of this abſtinence, we ought for a time to abſtain. For we ought for our brethrens ſake, to geue euen our life: as Chriſt gaue himſelfe for vsus: and this are we bound to doe euen by the law of charitie, from which no Chriſtian is free. How be it we muſt vſe ſuche a moderation, that we muſt with as great dexterity as we can, and with as little offence render a reaſon of our doing to our weake brother: to geue him to vnderſtand, that it is frée for vsus to vſe any creature of God to the health of our body, ſo that we receiue it with thankes geuing vntountoAn other queſtion. God. But if he at the length be ſo obſtinate, that he wil not be content with a iuſt reaſon, then is he to be left with the Phariſeis in his offenſe: which thing Chriſt hath not only in expreſſe wordes, but alſo by his example confirmed vntounto vsus, whē the Phariſeys were offended, for that the Apoſtles did eate meat with vnwaſhen handes. The ſecond queſtion is: what if after that we hauehave admoniſhed & taught the weake one, we yet notwithſtanding nothing profit? If to the ſuſtaining of our body, we vſe the lawfull creature of God, we ſhall ſéeme to reſiſt Paule, who thus wryteth to the Corinthians in the firſt Epiſtle and. 8. chapiter. If meate offende my brother, I will for euer eate no fleſhe. I anſwere that the Apoſtle in that place amplified his ſpeache by the figure Hyperbole, and this particle for euer is thus to be vnderſtanded, if nede ſo require. As if he ſhould ſay, ſo litle eſteme I mine owne commoditie, that if nede be, I will for euer abſtaine from al things indifferent, rather then I will offend my brother. But if by my long abſtinence be noriſhed the infirmity and obſtinacy of my brother, then vndoubtedly ought I not to abſtayne. For ſo not to eate, or not to drinke, were not a thing indifferent. For beſides that it ſhould nothing profit that obſtinate perſon, it ſhould alſo hurt the churche of God. Wherfore that place of Paul to the Corinthians is to be vnderſtanded of the preparation of the minde: that is vnles any other thing let, eueryevery one ought to be redy to abſtaine from all manner of things indifferent, to the ende he ſhould not diſturbe his brethren, or hurt theyr conſcience.

Haſt thou faith? hauehave it vvith thy ſelfe before God.] He ſpeaketh to him, ſayth Origen, which knoweth & beleueth that all kindes of meates are now frée through Chriſt. Let him vſe this his fayth towards God, and geue thankes to him: and let him not by reaſon of his fayth compell an other man to eat with a wauering and reſiſting conſcience: and let the ſame man hauehave his faith with himſelf: and let him not boaſt of it to the hurt of his neighbour. Neither let him with ouermuche licē tiouſnes vſe what meates he luſt. Paule ſemeth by a certain preuention to anſwer to thoſe, which ſayd they wold liue fréely, and defende the faith which they had receiued. Paule anſwereth, hauehave thou thys fayth before God, and kepe it to thy ſelf. p. 442Chryſostome thinketh that in this place is not to be vnderſtanded that fayth, wherbyOf what faith Paul here ſpeaketh. we beleue the doctrines of fayth. For Paul before ſayd: with the harte men beleue to righteouſnes, and with the mouth is confeſsion made to ſaluation. Wherfore it is not inough to beleue rightly before God, vnles alſo thou profes thy faith before men. But here to make profeſſion of faith out of ceaſon is ioyned w^t a vice, which thing pertaineth to o…tentacion. But I ſée not why this, which Paul now entreateth of, cānot be a doctrine of faith. For chriſtiā liberty is not y^e leaſt of thoſe things whichChriſtian liberty pertayneth to the doctrine of fayth. we ought to beleue: which vnles it wer ſo, y^e bōdage of y^e law of Moſes, might eaſly returne agayne. Neither doth Paul prohibite, but that we may into our weake brethren inſtill the doctrine of our fayth. For our moderation, whereby we frame our ſelues to them, hereto only tendeth, that they mought one day at the length be brought vntounto our faith, and be made more ſtrong therein. Wherefore this is the meaning of Paul hauehave it before God, and with thy ſelfe: that is, excerciſe not thy faith out of ceaſon. So he prohibiteth vntounto them only the vſe of meates for a tyme which they beleue to be frée and not properly a true and apt declaration of their fayth. And vntounto a weake brother, and to one that is not yet fully perſwaded it ſhall for this tyme be ſufficient, if he hauehave fayth touching the principall poynts of religiō. For it is not ſtraight way required, that he expreſſedly beleue all things which are to be beleued. This ſentence is no defence at all to thoſe which contrary to the moſt manifeſt word of God winke at ſuperſticious, and idolatrous Maſſes, and at the prophanations, and abuſes of the ſacraments, for that they wil not offend the litle ones, but thinke it inough to hauehave faith in themſelues, and before God. For here Paul ſpeaketh only of ſuch thinges which are meane and indifferent: and not of thinges neceſſary or repugnant with the word of God.

Bleſſed is he which condemneth not himſelfe in that thing vvhichwhich he allovveth.] Leaſt he ſhould ſéeme to hauehave to much fauored the weake, he now to defend the ſtronger ſort declareth, that the greateſt felicity herein conſiſteth, that eueryeveryA great felicity of chriſtians. one when he examineth and peyſeth that which he alloweth or doth, do not condemne the ſame, but do aſſuredly ſée that it agréeth with the word of God. This is the greateſt felicity of Chriſtians that they neuer at any tyme be accuſed of theyr owne hart, as though they had allowed or committed any thing which they iudged not to be vpright. Theſe thinges, as ſayth Chriſoſtome are not ſpoken of the wicked, which delight altogether in whatſoeuer they themſelues inuent, but of the faithfull which whatſoeuer they thinke, ſpeake or do, meaſure the ſame by the rule of a ſound fayth, and by the word of God. And Chriſoſtome thinketh that theſeThe conſcience is not vpright vnles it be eſtabliſhed by an vpright fayth. wordes aunſwere to thoſe which were before ſpoken, Haſt thou fayth? hauehave it with thy ſelfe, and before God. As if he ſhould hauehave ſayd: Let not this ſéeme to thée a ſmall thing, herein art thou bleſſed, for that thou haſt a ſound iudgement of things. For this is a moſt ample gaine, and better then the whole world. For although al men accuſe thée, yet if thy fayth & conſcience accuſe thée not, thou art bleſſed, and of this thine inwarde iudgement, thou receiueſt moſt great fruit. But the iudgement of thy conſcience can not be vpright, vnles thy faith be vpright & perfecte. For otherwiſe many when they kill Chriſtians and godly men, thinke that they doe God high ſeruice. Hereunto pertaineth that which Paul ſayth in the ſecond Epiſtle to y^• Corinthians the. 1 chapiter. This is our glory, the teſtimony of our conſcience. And Iob in his. 27. chapter. For mine heart ſhall not reproue me ſo long as I liue.

But he which doubteth is condemned if he eate: for that he eateth not of faith] He which doubteth and eateth, is cōdemned, for that he is not perſuaded with him ſelf, that that which he doth, pleaſeth God, wherfore he cā not direct it to his glory, when as he thinketh that it diſpleaſeth him, but eueryevery worke what ſo euer it be, that wanteth his ende, is ſinne. Diiudicare, which is turned to doubt, here chiefly pertaineth to infidelity: namely when the minde is toſſed to and fro with reaſōs, neither is there in the minde any firme perſuaſion. Wherfore Abraham is commended for that he without any ſuch debatings beleued.

For that he eateth not of faith.] The cauſe why he is condemned, commeth not of the vnclennes of the meat, but for that he beleueth otherwiſe then he ſheweth in acte. This ſentence is of great force to keepe vnderunder the ſtrong in fayth, not to compel the weake, & thoſe that are not yet perſuaded, to eate thoſe things which they thinke to be prohibited.

For vvhatſoeuer is not of faith is ſinne.] This is a generall cauſe, whereout is gathered moſt excellent doctrine: namely that God regardeth not the ſhewe, pompe, and outward glory of workes, but weigheth inwardly whether they procéede from a true obedience. And this is done, when by the word of God we beleue that ſuche things are bothe required of God, and alſo doe pleaſe him. WhereforeThis ſentence of Paul is generall. The good workes of heretikes are to them made ſins. whatſoeuer ſpringeth not out of this fountaine is ſinne. Origen thinketh alſo that this ſentence is generall. And therefore he ſayth that the workes of heretikes are turned into ſinnes, for that theyr faith is not a true fayth, but a counterfaite and falſe faith, euen as ſome knowledge is called a falſe knowledge. And he citeth this ſentence, Let theyr prayer be turned into ſinne.