Commentary on Romans, Treatise · Chapter 14 · Dialogue 6
DIAL. VI.
Verses 13, 14, 15, 16. Let vsus not therefore Iudge our another any more, but vse your iudgement rather in …, that no man put an occusion to fall, or a stumbling blocke before his Brother. I know and am perswaded, &c.
Tim.
SHew vsus the Coherence, Scope, and Method of this Text?
Silas.
His generall exhortation both to strong & weak in the first v. is now closed; & he passeth to a special dehortation to the strong and more skilful Christians, that about meates and other indifferent matters, they offend not their weake …. So as the scope is, to stay the strong from being on offence to them of lesse knowledg by the abuse of their Christian liberty. As for the Method, heere is a proposition dehorratory, be circumspect and heedfull, that ye … not … Brother; which though it be meant of meates, yet it is put downo in the Thesis, to teach that about all things (not meates onelyonly) of indifferent Nature, scandal is to be taken heed of, that none be giuen, v. 13. In v. 14. there is a secret obiection in Pauls person, I beleeue that nothing is vncleane, why then shold I abstain frō any meats for my Brothers sake? To which Paul answereth two waies; First, by a distinction thus, By it self, or in it own nature, nothing is vnclean but it becomes vncleane to him that so iudgeth of it. Secondly, it becomes vnclean, when it is eaten with offence and griefe of a Brother, verse 15. where three reasons are rendred … disswade from offending or making sad our Brother. First, it is against the rule of charity: secondly from the hurt which may come to our Brother, who is in daunger of destruction by the offence giuen him, yea, a wrong is done to Christ, in spilling the price of his bloode, verse 15. Thirdly, from an euill effect, it will cause so great good as Christian liberty, (yea, God the author of that good) to be reproached, verse 16.
Tim.
Now hasten to Interpretation and Doctrine, with the vses and duties which we are to follow. Begin first with v. 13.
Silas.
The meaning is, secing eueryevery one must giuegive account of himselfe to God, let vsus no more iudge others, but take heede and looke vntounto our selues and our owne wayes, that they be not offensiue. Whereas Paul may seeme with one breath, to speake contraries, Iudge not, but Iudge: it is an elegancy of speech, one selfe-same word vsed in seuerall sences. First, in il part, for condemning others vncharitably, then in good part, for examining our selues, and pondering our owne actions, so to order them, as no offence come thereby; wee may not iudge others, but we may & ought to iudge our selues, these be not contrary, 1 Cor. 11, 31.
Tim.
What is our Docrine from these words thus expounded?
Silas.
That after our conscience is by good reason conuictedDoctrine. of any sinne, we must striue to leaue it, and vse it no more: so Paul speakes heere [Let vsus no more,] though ye hauehave beene bold to iudge and condemne one another for these indifferent matters; yet now that ye hauehave heard so good and manifest reasons against it, from the dignity of your Lord, and his office of Iudgeship, hencefoorth do it not. The reasons heereof are first, when wee liue in sinne after knowledge, it is the greater sinne, Iohn 9, 41. Iames 4, 17. Secondly, it draweth greater wrath and punishment, both temporall and eternall, Prou. 1, 29. Luke 12, 47. He that knowes his Maisters will, and doth it not, shal be beaten with many stripes. God bare with the Israelites in their ignorance; but when they had sinned stubbornly after sundry warnings by his straunge workes, hee sent strange plagues amongst them, 1 Cor. 10, 5, 6, 7. The examples of Gods iudgements against the Old world, Sodomites, …, the sonnes of Ely, against Corazin and Bethsaida, all of them warned by Noah or …, by Moses, by Ely, and by Christ, doe confirme this truth, that it is daungerous to continue in sinne after warning.
Thirdly, sinnes against knowledge, are the high-way to the sinne against the holy-Ghost; for though euerie sinne after knowledge, bee not that vnpardonable sinne (which hath knowledge ioyned with malicious hatred of the knowne trueth of saluation by Christ) yet it is a step and degree thereunto.
Tim.
What is the vse of this instruction?Vse.
Silas.
To exhort eueryevery one to beware chiefely of such sinnes, whereof he hath beene admonished and clearely conuicted. For, if our louelove to our bodies bee such, that wee carefully auoide such things as we know are wont to hurt them, how much more ought we to shew foorth this care for our soules? For if ciuill Iustices, Maisters, & Parents, will more seuerely strike where their warnings be despised, let not vsus thinke that God will forget such as neglect his admonitions, but will wound them deeply first or last that goe on in knowne sinnes, as himselfe threatneth, Leuit, 26, 21, 24. I will walke stubbornly against them, that walke stubbornly against me. Oh, that this in time might bee considered of such as hauehave beene often and many wayes aduertised of their faults, yet are so farre giuen ouer, as they vse no endeauour for the forsaking of them, & do not enter into any care or course of amendment.
Tim.
What is heere meant by [a stumbling blocke, and occasion of falling?]
Silas.
They be speeches borrowed from earthly things, and translated to spirituall, as from high-wayes, whereinInterpretat. stones and blockes do lye to make men stumble and fall, or from snares and nettes of Powlers and hunters: they signifie eueryevery thing that hindereth in the course of godlines; either quite turning vsus away from religion (which is meant heere by falling,] or causing vsus to goe on lesse chearefully, which is called heere [stumbling blocke:] and when the Apostle saith [put not,] the meaning is, that we giuegive no manner of offence, neyther small nor great to our Brother, either to make him flye whollye from Christ, or to trouble him neuer so little. For this place speakes not of a passine offence, which is taken where none is giuen, as the Pharisies and Scribes which were offended with the doctrine and myracles of Christ, Mat. 15, 12. and as worldlinges now are grieued with Magistrates, Ministers, and others for doing their duties, for their zeale against vices; which beeing good things, ought not to scandalize any, and do offend none but ill mindes; But of an actiue scandal, which is an offence giuen, when some euill is not secretly either spoken or done, but openly contrary to Gods Lawe, or when our liberty in things indifferent, is vnseasonably vsed, by the which others are made the worse, lesse godly, and honest. For as a stone or block, so an offence must appeare. An horrible crime whilst it is vnknowne, it is an offence to God, & hurts the committer, but no offence to others to hurt them, till it be manifested.
Tim.
What is our Doctrine from this place?
Silas.
That all Christians must carefully looke to this, that they neuer be a iust occasion of sinning to any man, either by words or deedes, to hurt the saluation of any, or by building them vp vntounto sinne by our euill examples in our sayings or dooings. For first, this is against the commandement of God, 1 Cor. 8, 9, 10. and 10, 32. Secondly, it puls downe heauy iudgements on our selues, Math. 18, 8. Better a Milstone were hanged about our necke, &c. The world is full of examples of such as hauehave beene grieuously plagued of God, for being authors and occasions of sinne to others, as Gen. 3. the History of Adam and Eues fall, the Serpent punished more then Eue, and Eue more then Adam. Iezabel more plagued then the Iudges and false witnesses, which accused and killed Naboth. Ieroboam for making the Israelites to sin, more punished then the Israelites themselues.
Thirdly, it is against the example of the blessed Apostle, 1. Cor. 8, 13. Fourthly, by offence giuen wee breake the rule of charity, which shunneth the greeuances & hurt of eueryevery man, and studieth how to foster, help, and strengthen euen the weakest. As in a naturall body the stronger mēber succoureth the feebler, or as a Phisition or Chirurgion tenderly handleth a diseased or pained party: so louelove is maruailous chary not to trouble or doe the least harme to the soule of any Christian brother, Rom. 14, 15. Fiftly, by offence giuing, wee sinne against our neighbour while wee beate, nay wound his weake conscience, (which is great cruelty) procuring him by our example to allow or doe some thing whereof in his conscience hee was not resolued, or which he knew he ought not to do, had not we made him to stumble, 1. Cor. 8, 12. Nay by our offence we destroy our brother so much as lyeth in vsus, and become very butchers & murtherers of our brothers soule, (eyther wholy driuing him away from the faith, or discouraging him:) and what a matter is this, for so slender a thing as meates and drinkes & daies, or such like indifferent things, to bee the death and slaughter not of the body but of the precious soules of men? Rom. 14, 15. Lastly, this reacheth not to our brother alone, and to his destruction, but euen so high as Christ the head and Lord, against whome wee sinne in wounding or hurting any member or seruant of his, 1. Cor. 8, 12. There is that straight coniunction betweene Christ and the faithfull, that the good or the euill offered to them redounds to him. Mat. 25, 45. Also how can wee by our offence giuen, make voide the fruite and force of Christs death, towards our brother offended by v, (so much as we may, and no thankes to vsus if it bee not so) what other thing (I say) can this be then to sinne against Christ, by plucking from him one whom he hath so dearely bought? Which ought not to bee vnderstood as if any effectually redeemed by the death of Christ, and by faith ingrafted in him, could indeed perish, (as Huberus & many Lutherans teach) for this is most firmely to be held (as Augustine saith,) That none of the predestinate can vtterly fall away from grace, for then Gods election should be frustrate, and Christ vntrue, who saith, It is vnpossible, Mat. 24. And his louelove changeable, Iohn 13, 1. His couenant broken, Iere. 31, 32. Christs intercession vnauaileable, Iohn 17, 15, 20, 21. Gods wisedome decelued, his power and goodnesse ouercome and vanquished by mans sinne: all which are not onelyonly absurd but impossible, howbeit in respect of mans weakenesse, ready to fall, euen as a young childe, or a sicke person soone ouerturned: and the extreame power and malice of Sathan, that like a Dragon is able to shake and pull downe Cedars, euen strong ones, if God permit. And lastly, in regard of the great & dangerous temptations and scandals which sore tempt vsus; it is true that the beleeuer may be destroyed, and when any offence is giuen them, then what lyeth in the party that put the blocke in his brothers way, hee casteth his brother downe headlong to eternall destruction: but the mighty God with his hand vpholds all his, not from falling but from falling away.
Tim.
What duties may this doctrine of offences teach vsus?
Silas.
It instructeth vsus to know that such things as in respect of their nature bee not euill, and which otherwise we might doe, yet if they proue scandals and hurts to our brethren, we ought to shun them as things sinfull and vnlawfull: for that meate which may be eaten if no offence follow, to eate it with offence is euill to him that doth it, Rom. 14, 20. and the like we are to iudge of all other indifferent things, that accidentally by the scandall annexed to them, they cease to be indifferent, and pollute him that doth them with offence. Secondly, here is an admonition to all Christians which openly commit grosse sinnes, and by their example teach others to doe the like. Also to parents, Maisters and all Gouernors, which in the presence of their inferiors hauehave spoken or done wicked things, or foreslowed good duties, as prayer, reading, &c. edifying them in iniquity by such naughty practises, and by sins of omission, that betimes vponupon the former reasons they moue themselues to hearty repentance, for the scandall and offences they hauehave set before others. For seeing Christ hath said it, Woe must bee to such by whom offences come, except such as giuegive thē be truly humbled, turning to God, & desiring forgiuenesse of his mercy, fully purposing to walke without offence heereafter: for certainely they shall feele the curse of God, which doe giuegive occasion of harme to the soules of heedelesse men, seeing a cursse is threatned, Deut. 27, 18. Will God poure his curse and vengeance on them who make the blinde stumble to the hurt of his body, & wil he not much more do this to soul destroyers?
Tim.
Now that we hauehave done with the doctrine of offences, and proued it by reasons both forreigne, and bred in the Text, let vsus heare what we are to learne from the obiection in the 14. verse, and first what it is (to be perswaded through the Lorde Iesus?)
Silas.
Through the Lord Iesus, signifies not the merit of his death (as some thinke,) for before the time of his passion, nothing was vncleane in his owne nature, but either 1. generally through Adams sinne, which polluted all, or 2. morally by intemperancie and ryot, or 3. Ceremonially prohibited, as certaine Beasts vnderunder the Law, or 4. scrupulously and superstitiously of such as doubt of the lawfulnesse of lawfull meates. It signifies therefore, by the teaching and instruction of Christ, by whose spirit he knew and was perswaded (not probably and couiecturally, as the word is vsed when the Scripture speaks of other mens faith and constancy, as Rom. 15, 14. 2 Tim. 1, 5. Heb. 6, 9.) but certainly, infallibly, and assuredly, so as he knowes it could not be otherwise. In which sence, the word is vsed when a man speakes of his owne Religion and saluation, as Rom. 8, 20. For eueryevery man knowes best his owne heart, and those things that himselfe hath receiued of God. 2 Cor. 2, 12.
Tim.
What is our Doctrine hence?
Silas.
That Christian faith is not a bare opinion or a3. Doctrine. doubting, thinking a thing to bee so, but an vndeceiuable certainty of that wee doe beleeue, containing in it these three distinct things. First, a sound distinct knowledge of the thing beleeued, [I know.] Secondly, a firme perswasion, strongly assuring the heart. Thirdly, a confidence, resting and reioycing with satisfaction vntounto our mindes, surely looking to enioy that we beleeue.
Tim.
What Vse is to be made of this doctrine?
Silas.
That ignorant Christians, who do either hateVse. knowledge, or seeke not for it; also the wauering minded, which do not rest with any gladnesse in the promises of Christ, they are quite destitute of Faith, what socuer they thinke of themselues. And they doe falsly teach the doctrine of faith, who deny to it infallible certainty. And lastly, it is a good token both of the being and growing of faith in a Christian heart, the more firmely and strongly it doth apprehend and sticke to the word. Moreouer, from the 14. verse we are taught, that the Papists defile & pollute Gods creatures to themselues, because they iudge them to be vncleane, for meates bee as they are esteemed, vncleane to him that thinks them so. Of the purity and impurity of meates, we shall say more in verse 20.
Tim.
Then in the meane time, expound and collect the instructions from verse 16. the last verse of our text.
Silas.
It hath a new argument to disswade from giuing offence to the weak in our christian liberty about meats, thus. We may not do ought which may cause our Christian liberty to be euill spoken of; but for the strong to eate with offence to the weake, it wil cause our commodity to be euill spoken off: therefore offences ought to be auoided. For exposition of the words, howsoeuer by your good or commodity, some vnderstand their faith, or hope of glory, or godlinesse; yet the matter in hande which is to direct to the right vse of christian libertie in middle things, and the comparing this Text with 1 Cor. 10:29. wher that is stiled Liberty which here is phrased Good, doth clearely open this place to be meant of this liberty which might be (blasphemed,) that is, reproched and euill spoken of, and Christ also by it, of two sorts of persons. First, of our infirme and weake Brethren, who (not knowing but that Moses Lawes, touching certaine meates prohibited, and difference of dayes, were still in force) might by the vndue & vntimely vse of this liberty (by such as had better instruction, and knew that Iesus in his death, had abolished those Leuitical shadows) be brought to mislike Christ and his Gospell, as contrary to Moses, and to open their mouths to reproach this Christian liberty taught by the Gospell, and so to fal off againe from the Faith which they had before submitted vntounto.
Secondly, by strangers who were without the Church, and might say; Lo these are the Christians, they cannot agree, one holds one thing, another the contrarie, what concord is this? what a Religion is this? As our Papists by our home diuisions, take occasions to blaspheme our Religion, forgetting their own domesticall contentions in more and waightier mttters. See M. Doctor Halles Booke intituled the Peace of Rome, which is nothing lesse then at vnity in it selfe, yet vpbraids diuision to vsus.
Tim.
What may we learne from hence?
Silas.
This teacheth, that Christian liberty is a blessing, seeing it enfreeth vsus from the yoake and bondage of ceremonies: therefore we owe thankes to God for it, that we may freely and lawfully feed on such creatures, as Salomon in all his glory, might not touch without sin. Secondly, such as do striue and differ about things indifferent, do open and loose the tongues of friends and enemies, to reproach our good, and our Gospell, and our God. Oh that Gath and Ascalon had neuer hearde of the diuisions of Epbraim and Iudah.