Commentary on Romans, Treatise · Chapter 14 · Dialogue 3
DIAL. III.
Verses 6, 7. He that obserueth the day, obserueth it to the Lord, and he that obserueth not the day, obserueth it not to the Lord. He that eateth, eateth to the Lord, for hee giueth GOD thankes: and he that eateth not, eateth not to the Lord, and giueth God thankes. For none of vsus, &c.
Tim.
VVHat doth this Scripture containe? What bee the parts?
Silas.
Two new Reasons to perswade the beleeuing Romanes to peace, about things indifferent. First, from the end vntounto which both strong and weake doe looke in their particular actions concerning indifferent things, verse 6. Secondly, from the vniuersall end of all our actions, both in things necessary, and of a middle Nature, (to wit) the glory of Christ, who being the soueraigne Lord of all, and that both in our life and death; therefore in our whole course his glory ought to bee the onelie marke of all our doings. Now, if God be glorified both by weake and by strong, let not one vncharitably censure another.
Tim.
Come to the Interpretation, and shew vsus the meaning of the Wordes, what signifies [obseruing a day, & to the Lord?]
Silas.
To regard a day, is to keepe it holy, & to worshippe God in it, as he appointed to bee done by Moses. [Not to obserue] is not to worship God in the day, nor to keepe it holy. [To the Lord,] hath three significations giuen it. First, that the iudgement of these indifferent actions whether well done or il, belongs to the Lord, and to none other. Secondly, that both weake and strong studied & sought not to offend but please the Lord, in that which they did, or did not. Thirdly, that they referred what they did, or what they omitttd to do, to the Lords honour. This last sence is both truest and fittest because of the words following, namely, that both the one and the other gaue God thankes, that is, honoured God. The stronger thanked God both for the abundance of his creatures, and their liberty in the vse of so many blessings. The weake gaue thanks for their slender diet, because it was to them a pledge of Gods louelove, and fruite of Christs redemption. Note further touching the sence of the words, that these (Indicatiues) he regardeth, he giueth thankes, he liueth, he dyeth, verse 7. hauehave the force of (Imperatiues,) and are to bee vnderstood rather (de iure) shewing what ought to be done, then (de facto) telling what was done: like vntounto that saying, 1. Tim. 3. A Bishop is the husband of one wife, that is, let him be the husband of one wife, & Heb. 13, 3. Marriage is honourable, that is, it ought to be: And Mal. 2, 7. The Priests lips preserue knowledge, that is, it ought to doe so, Mat. 5, 13, 14.
Tim.
Now that ye hauehave giuen vsus the sence, let vsus heare the doctrines of this sixt verse.
Sil.
The doctrines of this sixt verse are these foure: First, there be some actions indifferent, such as in their owne nature be no sin, but may be done, or omitted and not done without fault: As there be somthings simply good, or good absolutely, which bee commaunded or forbidden in the worde; so some bee neyther good nor euill in respect of things done, but be of a middle quality. The proofe of this Doctrine is out of the Text: for seeing to obserue a day, and not to obserue it; to eate, and not to eate, bee actions directly contrary, yet our Apostle saith of them both, that they pleased the Lord, and tended both vntounto his honour: Heere of it plainly followes, that some actions and things be of an indifferent nature, which may be done and God pleased; or not done, and yet God not offended.
A second proofe, is out of 1 Cor. 8, 8. whence I reason thus; That which being done or not done, makes vsus neither better nor worse, must be indifferent. Thirdly, in this Chapter from verse 17. I argue thus: That certainly is in different, which neyther furthereth or hindereth Christianity and saluation: But such things are meates and drinkes (because the kingdom of God is not meates and drinkes,) therefore meates and drinkes bee indifferent. It is very true, that the abuse of these things by excesse and riot, is not indifferent, but sinfull. Also where there is no such abuse, yet the intention of the doer may be sinnefull: as if one forbeare meates, with a purpose therein to do an holy and meritorious acte. Likewise, to eate and drinke, &c. without faith, makes such actions sinfull, yea, though the things or actions about thē, simply considered in their owne Nature, are not euill nor good. Which as it rebukes such as doe deny Adiaphora, holding all things to be euill or good; so it instructeth vsus to know, that where Gods word hath not ouer-ruled the case by precept or prohibition, there we do not sin, if we auoyd opinion of merite, superstition, scandall of the brethren, and contempt of good order and decencie.
Tim.
What other Doctrine from this verse?
Silas.
It teacheth, that euen in indifferent actions (as eating and drinking) the honour of God ought to bee our end of them, and marke to ayme at; much more in actions necessary and commanded, 1 Cor. 10, 30. Math. 5, 16. Rom. 11, 36. Col. 3, 16, 17. Besides these Scriptures good reason enforceth this lesson. First, God is the beginning (all things are of him,) and he ought to bee the end of all (all things are for him.) And Prou. 16, 4. For himselfe (that is, for his glory) he made all things. As all Riuers come of the Sea, and returne thither; so al things ought to redound to his honour, as the end, seeing all is deriued from him as the beginning. Wee hauehave will and power from him to do that which is pleasing vntounto him, Phil. 2, 13. the praise of all therefore belongs to him. Secondly, Christ hath bought vsus, our God gaue Christ a price for vsus; therefore all our actions maine and meane, religious & righteous, ought to glorifie him, 1 cor. 6, 20
Tim.
What vse is to be made of this doctrine?
Silat.
It reprooueth such as be so farre from intending Gods honour in eueryevery action, as generally they thinke not once of the Lord and his glory. Secondly, such as directly and purposely seeke their owne praise or pleasing of others or themselues, hauing no further drift, but as prophane worldlings and blinde Papists. Thirdly, such as do not that they do, to, but against the lord to dishonor him, and not for his honour, as wicked Epicures and Atheists. Moreouer, from hence all are very earnestly to be exhorted, that whatsoeuer they take in hand, they do looke to the pleasing and honouring of God in it. For, seeing God in his actions toward vsus, doth chiefly respect his owne glory. Rom. 3, 2. also 9, 24. Eph. 1, 6, 11, 4. therefore in all our duties towardes him, this should principally be seene vntounto, that he may bee magnified by our godly life. For there are three things required of them, which will be acceptable to the Lord: One, that it hauehave the word to warrant it, or not against it. Secondly, that it proceed from the root of faith, being done with a perswasion, that both action & person please God through Christ. Thirdly, to these must be added an affection and sound desire, to hauehave God honoured, loued, and praised, by our meanes; without this our best doings are defiled. Therefore, as good seruants hauehave care of the credite of their Lord; and naturall children do study how to encrease the reputation of their parents, such ought to bee the disposition of all Christians, who are bound to striue hereunto, euen to hauehave the testimony of their conscience to witnesse, that in all vprightnes they desire & seek this more then their owne wealth, credit, life, yea, or saluation, that their louing father and gracious Lord, may reap praise and honor by their obedience to his wil. This will giuegive more peace and true comfort to the soule, then all the world will do.
Tim.
Is there any other Doctrine behinde?
Silas.
Yea, that it behooueth all Christians, especially Ministers, by Pauls example, to walke very wisehe towards them which differ and be at variance among thē selues. For sometimes he nameth the strong before the weake, as verse 2. and heere verse 6. the weake are put before the strong. Also, hee makes them both equall in this, that they intended Gods honour in omission, as wel as in facte; passing by the infirmities of both, that hee might not seeme partiall, and hauehave more hope to winne them to concord.
The reason heereof is: If among Christians which do contend in matters of Religion, any respect of person or inequality be vsed, more being yeelded to the one then to the other, vnkindnesse will be taken, iealousie kindled, peace hindred, and the edge of all good exhortations blunted: therefore, an euen hand must bee carried without leaning to any side. This rule holdeth, when differences grow through weaknesse, & this wil require much wisedome and prayer: but with those which erre of malice, and are obstinate impugners of the truth, after lawfull instruction, Paul dealeth more roughly & roundly. See Gal. 5, 3, 4. and Chap. 4. also Phil. 3, 2. 2 Epistle of Iohn verse 10. Tit. 3, 10. Rom. 16, 17. Heere marke, that the Apostles are peremptory without fauour or indulgence towards such as maintaine euill opinions in Religion, with an euill minde to depraue the trueth, and to corrupt their Brethren.
Tim.
What is the fourth and last Doctrine from this sixte verse?
Silas.
That Gods creatures and blessings ought to bee receiued with giuing of thankes to the Lord. See 1 Tim. 4, 3, 4. Col. 4. 2. and 3, 17. 1 Thess. 5, 18. To which, adde the example of Christ, Iohn 6, 11. and of Paul, Acts 27, 35. The reasons of this duty (besides former precepts & examples) are first thankes giuing, which is a part of Gods seruice, Psal. 51. It makes to his honour and glorifying of his name. Againe, without it we hauehave not a pure and conscionable vse of the creatures and benefites of God: also vnthankefulnesse is odious to God, it hindreth the act of faith, and so turneth our eating and drinking into sin, Rom. 14. last verse.
Tim.
What vse of this instruction?
Silas.
This reprooueth such as foreslow this duty, and deride such as do it, or do it onelyonly of custome for fashion, not as of duty and conscience to the word. Likewise such as turne it ouer to children in their owne presence, being themselues more able for gifts, and most bounde for Gods bounty and benefits to them: & the excellent God looks & deserues to be serued with most excellent graces. Lastly, it prouokes both our selus to frequent wil lingly and often this duty (there being nothing wherewith GOD is so pleased and honoured, as with heartie Thankesgiuing) and to teach our Children, and to see them do it on their own behalfe; but not to make them our mouthes, so long as we hauehave an heart and tongue to praise our God. Although Christes Disciples were men grown, yet he put not them to say grace in his presence; hee alwayes gaue thankes in his owne person, leauing a patterne for all Housholders to looke vponupon, to doe the like, for his moral actions are our instructions.