Commentary on Romans, Treatise · Chapter 14 · Dialogue 1
DIAL. I.
Verses 1, 2, 3, 4. Him that is weake in the Faith receiue vntounto you, but not for Controuersies of disputations. One beleeueth that he may eate of all things, and another which is weake eateth hearbes. Let not him that eateth, &c.
Timotheus.
WHat is the coherence of this Chapter with the former? Also tell vsus the contents and generall parts thereof?
Silas.
The occasion of this Chapter, was a difference betweene the beleeuing Iewes and Gentiles, about meats, drinks, Feast dayes, and such like indifferent things; in the vse whereof he now teacheth, that charity ought to gouern, and the end thereof to bee the peace and edification of the Church. As tofore he handled things necessary, being commanded or forbidden of God; and laide downe duties belonging vntounto all sorts of persons, friends, enemies, Brethren, Magistrates, priuate and publique persons, both to our selues and others: so now hee passeth vntounto things of a middle Nature, neyther required, nor prohibited in Diuine Law; about which, there was hot strife and contention betweene the stronger professors, which were perswaded of their Christian liberty, purchased by Christ, and published by his Gospell, and the more infirme and feeble Iewes, which were yet very ignorant of their libertie, exhorting those of more perfect in knowledg to hauehave a charitable regard of the others weakenes, and the weaker not hastily to iudge the stronger as aposlates from Moses; that brotherly louelove & concord might be maintained, and scandals auoyded. The whole Chapter may be diuided into two generall heads; one is a proposition of a duty, verse 1. The second is the explanation and enlarging of it, to the end of the Chapter.
Tim.
What may be the method and order obserued in the foure formost verses?
Silas.
In these verses wee hauehave a precept of meekenesse and louelove laid downe in verse 1. Secondly, the thing is named about which the dissention did grow, to wit; meats and dayes, verse 1. Thirdly, the euill effects of this disscation, the strong despised the weake for their ignorance, the weake condemned the strong for contempt of Moses law, verse 3, 4. Fourthly, the reason whereby Paul perswadeth vnity, first a beneuolentia & … Dei, God hath receiued him.
Secondly, à iure gentium, from common equity, none may iudge another mans seruant. Thirdly, à potentia Dei, God is powerfull and able to establish the weakest, therefore contemne not one another. Now the precept in verse 1. is this, They of greater knowledge ought louingly to instruct, and patiently to beare with the weake in faith, not troubling them with vaine disputation aboue their capacity. In this verse wee are to note foure things: First, the persons spoken too, (the strong in faith.) Secondly, the persons towards whom louelove is to be shewed (the weake.) Thirdly, the actions to bee done, (receiue.) Lastly, the thing not to be done, (not to dispute to make them doubtfull.)
Tim.
Interpret the words that we may gather doctrines from them?
Silas.
By faith is meant not donum but doctrina fidei, that is, not the guift but the doctrine of faith, the doctrine touching Christian liberty propounded to bee beleeued. They are saide to be strong in faith which were more perfectly instructed in this doctrine, as verse second sheweth, such as were more rude and ignorant in this particular doctrine, (hauing yet not learned it) are tearmed weake.
Tim.
What is our doctrine from hence?
Silas.
In the Church of God militant, there is great differenceDoctrine. betweene Christian and Christian, as touching the measure of their knowledge, and other of their graces which depend thereon. The Church is like a body, a family, and an Orchard; and as in the body some members be more excellent and stronger then others: In a family there be persons of different ages and statures: In an Orchard there be some old trees, and yong plants: So in the Church some hauehave more knowledge and faith, and some hauehave lesse, some bee totally strong, beleeuing firmely all the points of Christian doctrine, (as Abraham) and these be called perfect and spirituall by Paul; others bee strong in part, whose vnderstanding in enlightened in some speciall point, wherein others doubt, as the Romanes heere: so some are wholy weake, as new begotten Christians, others in part onelyonly, as these Iewes. The reason of this difference is, because some come sooner to Christ, some later. Secondly, also some hauehave more illumination giuen them in their new birth, and some lesser. Thirdly, some are more studious in the Scriptures, and giuegive more time and diligence vntounto knowledge and godlinesse then others doe.
Tim.
What is the vse of this doctrine?
Silas.
First, it serues to reproue such as condemne the Church, because all bee not a like wise and holy, as if wee would blame God because he made some greater lights & some lesser. Secondly, to admonish vsus not to be offended with this inequality, beeing the constant estate of the Church by the most prudent administration of God so ordering it for most excellent endes, that the stronger may hauehave greater matter of praise for their greater measure, and more ability to shew louelove in instructing the ruder: and the weaker hauehave more cause both of humility and industry, striuing to ouertake better learned Christians. As in the creation the variety of Gods workes, so in the regeneration of the elect, the diuersity of his guifts doe much commend the manifold and maruailous wisedome of almighty God.
Tim.
What is signified by receiuing the weake?
Silas.
To receiue, is to take one to vsus with an affection of louelove, to the ende to cure his weakenesse, and as a friend to care for his strengthening: In this sence is this word attributed to God, verse 3. Also to Philemon, verse 12, 17. see Galath. 6, 1. where the meaning is expressed in other words. It containeth three things, or actions of charity. First, to ioyne them vntounto vsus, and not to separate our selues from them. Secondly, with patience to beare them. Thirdly, with better instruction to confirme them.
Tim.
What is our doctrine from hence?
Silas.
That it is the part and duty of such as hauehave better profited, to be very carefull to helpe, tollerate, and restore the weaker: as in the bodye the better and more worthy members doe guide and succour the more feeble, and in the … the greater lights lend shine vntounto the stars; in a family the elder nourish and cherish the yonger: thus it ought to be in Gods house as we are commanded, Gal. 6, 1. Rom. 15, 1. As Christ hath giuen an example in his owne person, Rom. 15, 2. The reason is, the communion of Saints, each hath a right in common, both in the benefits of Christ, and each in others gifts as fellow members.
Tim.
What is the vse to be made of this doctrine?
Silas.
It reproues the proude which disdaine their inferiors, secondly, such as instead of bearing with, and building vp, doe by subtle questions and contentious disputes labour to discourage and pull downe: therefore wee are willed to take heed and auoide such vaine brablers, 1. Tim. 6, 4. 2. Tim. 2, 23. Titus 3, 9. and heere: for howsoeuer all reasoning by arguments and mouing of questions bee not vnlawfull or hurtfull, yet in all idle … and quarrelsome disputes to shew wit, and to striue for victory, there is no charity or edification; much pride, bitternesse, and wrath, whence issueth much offence and pertuibation.
Tim.
In the second verse, which layeth downe one instance about which the Christians stroue together: giuegive vsus first the meaning of the words and then the doctrine.
Silas.
By beleeuing is meant no more but knowledge or assent, being perswaded: see verse 14. It is set against ignorance, denyall, and doubting. By all things is meant meates of all kindes, eyther allowed by the law of Moses, or prohibited. That in the end of (eating hearbs) would bee vnderstood comparatiuely, that these weake ones had rather eate hearbes then offend their conscience, by eating things offered to Idols, or flesh forbidden in Moses law. The summe wherofis thus much: whereas there were two sorts of Christians in the Church of Rome, some more, some lesse skilfull in the Gospell; the former thought all kindes of meates to bee lawfull, the other would not doe so, but chuse to eate hearbes rather then some kinde of flesh.
Tim.
What is our doctrine from hence?
Silas.
That the Church of God is sometimes diuided about small and light things, which are besides the foundation: who is ignorant what iarres and stirres were betweene the Easterne and Westerne Churches in Victors time, and all about keeping of Easter day? also afterwards whether the Lords supper should be celebrated with bread leauened or vnleauened: & of late at home, what hot contentions about Crosse, Surplice, and ceremonies, like this at Rome, for meates and dayes, but that these once had the expresse commandement of God? The reason heereof is mans infirmity, which cannot endure to bee crossed in our opinions, to which wee are too much wedded. Secondly, Sathans malice, delighting in the contention of brethren, being much for his owne aduantage, and to the hurt of Christs kingdome; for a house diuided cannot stād. Lastly, Gods righteous prouidence, ordering and disposing both humane weakenesse, and Sathans rage to the tryall of his Children, and manifestation of hypocrites.
Tim.
What vse heereof?
Silas.
It must warne al not to thinke such things strange when they happen, or absolutely to condemne that Church where such dissentions be, which rather is a signe of a true Church, whose portion is to be exercised with intestine debates, Mathew 10, 34, 35. Also to bee watchfull, and stand on our guard, that wee bee not drawne into strife by ouerweening or pride in opinion, as many good men hauehave beene ouertaken.
Tim.
Concerning the effects of those contentions at Rome in … and setting at nought of the weake, and their condemning of the strong, verse 3. What are the lessons to bee learned and practised of vsus?
Silas.
Whereas such beleeuers as know their libertie in things indifferent through the Gospell preached, did despise and deride others which yet sawe not the abolishing of the Leuiticall and Legall rites, wee learne, that knowledge separated from louelove is daungerous. For by our owne corruption and fraile nature, spirituall pride will creepe in (if we do not looke well to it) and make vsus set light, and account as nothing, all who thinke not as we do. 1 Cor. 8, 1. Knowledge puffeth vp. As in earthly things, such as hauehave a faculty or any cunning, are apt to be lifted vp by it, and to scorne others which hauehave not the like: so it is in spirituall respectes, commonly such as see more then others, disdaine others in comparison of themselues, which ought not to be so, because all wee hauehave, is borrowed, and it is none of ours: As if a Stage player should bee proude for his hyred attire. Also, if wee excell others in some things, others may excel vsus in better things, and we may al confesse (with Augustine) In holy Scriptures there be (saith he) more things which I know not, then they be which I do know. Again learne moreouer, that ignoraunce makes men rash to iudge and condemne others. Ignorant persons censure others verie headily which doe differ from them, and doe condemne eueryevery thing they cannot reach vntounto. As heere the Iewes weake in …, accounted the beleeuing Gentiles which vsed their liberty in meates and daies, violaters of Moses, rebels vntounto God, gluttons giuen to their belly, &c.
Let this kindle in vsus a great detestation of ignoraunce, not onelyonly because it is a part of the diuels Image, a prop of his kingdome, a transgression of the first Commaundement, requiring the knowledge of the true God, without which we cannot louelove or feare, or trust in him. Also it is a darkenesse of the mind, leading vsus to the darknesse of hell, being the roote and mother of errour and manie sinnes; for the blinde eates many a flye, as it is written, Ye do erre because ye know not the Scriptures, Math. 22, 29. But euen for this cause let vsus so much the more hate it, for that it makes vsus hasty in condemning, vncharitable in iudging, and precipitant in our censures touching men and matters, which is an iniquitie very seuerely taxed and threatned by our Sauiour Christ, Math. 7, 1, 2. Finally, seeing of contention there comes such euil fruits as mutuall contempt, and harde censures, let vsus beware how we entertaine any occasion of strife, especiallie in causes of Faith and Religion. For whereas all contention is like worme-wood, euen a bitter thing, and bringeth foorth bitter fruites, yet diuision in matters of doctrine is most violent and sharpe. Therefore, Ere the strise bee medled withall, it is good to cease and leaue off, as Salomon in his Prouerbes counselleth vppon this reason, because none knoweth what wil be the end of it. This may not be forgotten, that for indifferent things the knot of Brother-hood, is not to bee dissolued, nor communion forsaken; yea although some bee so transported with a strong affection to them, as to holde them necessarie. As these weak Iewes (which beleeued in Christ) did esteem of difference in meates and dayes, that a conscience was to be still made of them; and that without contempt of Moses, and sinne against God the Lawgiuer, they could not bee omitted. Howbeit Paul would hauehave Christian Charity nourished, and brotherly society between them and the beleeuing Gentiles. How far then be the churches of Lutherans in Germany deceyued, which break off society with the Churches of Caluinists (as they are termed for distinction sake) because of dissention about the Bread in the Communion, whether it should bee eaten whole or broken? The Churches of … and Galatia (thorough craft and seduction of false Teachers,) helde some fundamentall errors, yet hee honoureth them still with the Title of the Churches of Christ, and saluteth them as Brethren, because they sinned not obstinately and with an high hand, as Rome doth.