Commentary on Romans, Treatise · Chapter 14 · Dialogue 5
DIAL. V.
Verses 10, 11, 12. But why doest thou iudge thy Brother? Or why doest thou despise thy Brother? For we shall all appeare before the iudgement seate of Christ. For it is written, I liue saith the Lord, &c.
Tim.
VVHat is the drift of this text?
Silas.
To perswade the Romanes and in them all other Christians to concord about indifferent things by three new Arguments. First, from their condition, in that they are equals, being all Brethren; and equals may not mutually iudge each other: this argueth superiority. Secondly, from the office of Christ, who is the vniuersall iudge of all, confirmed by a Text out of Esay 45, v. 23. Therefore, wee hauehave no neede to censure others, but to looke to our owne account, verse 12. Thirdlie, from the euent, which followes the vnseasonable abuse of our liberty, which is the scandall of the weake, verse 13. The last reason concernes the strong, the two former both weake and strong.
Tim.
In what forme of speech, are these Reasons propounded?
Silas.
By way of interrogation, [Why doest thou? &c.] Which hath the verie force not onelyonly of a strong deniall, [Thou oughtest not,] but also of a reprehension, as who should say, HaueHave you no more-grace, wisedome, & charity, then to despise and iudge one another? Whence we learne, that Ministers of the word are to take care, not onelyonly of the matter, but of the very shape and fashion of their speech, that they vse a most piercing and moouing forme of words, as circumstances may require: for there is much force to make a thing gracious and powerfull, in the verie forme of words which be vsed.
Tim.
Now for the matter, what be the actions here reproued? and vponupon what Reasons?
Silas.
Two: one is (to despise or set at nought:) this was the fault of such as had more knowledge of their Christian liberty, they esteemed vilely and lightly of the weaker sort, and disdained such as had lesse vnderstanding.What is meant by Iudging.
The other action is (iudging) which pertaineth to the weake in faith, and thereby is neyther meant the publike sentence which the Magistrate giues from the seate of iustice against euill doers, nor yet that priuate sentence which Christians passe either against actions simply bad or good, or against persons already iudged of God in the worde, or with condition of their continuance in euill, (if they bee not such as the Scripture hath fore-iudged;) but the rash vncharitable iudgement touching the finall estate of Christians for middle actions, as to pronounce peremptorily & absolutely of any that they must perish, or bee past grace or cannot bee saued, because they are not of our minde in eueryevery thing. That this is the meaning of the word (Iudge) there be two circumstances in the Text which fully preoue it: First, by that which went immediately before (of liuing and dying to the Lord, and beeing the Lords in life and death,) which shewes that these Romanes tooke vponupon thē to determine what should be the end and death of each others, and what should … come of them, as if they were Lords one of anothers life and death; also by mentioning the last iudgement, and ascribing the same vntounto Christ, it appeares that they did vsurpe his office in giuing heauy doome of each others destruction: As at this day the Lutherans do against such Churches that differ from them in things indifferent, as about breaking the bread in the Cō munion: and some of our hot brethren at home, hauehave had their finger too deepe in this faulte of iudging their brethren too rigorously.
Tim.
What is our instruction from hence?
Silas.
That it is not lawfull for Christians to passe their doome touching the euerlasting estate of any man, of whō it is not apparant that hee hath committed that irremissible sinne: 1. For wee know not what a day may bring forth. Also we see many wicked men suddenly & mightily called and changed. Thirdly, we reade of one standing in the market, called at the eleuenth houre to work in the vineyard. Also of the thiefe conuerted at the instant of his death.
Fourthly, we are euen Brethren, one of vsus no better then another, and therefore wee should not vsurpe this superiority, as one to iudge and condemn another. This is a gainst Brotherly charity, and Christian louelove, which hopes well of all men, so farre as there is any cause or reason to induce vsus. Finally, it is against the honour and dignity of the son of God, whom the father hath aduanced to this honor to be the Iudge of vsus all.
Tim.
What Vse of this Doctrine?
Silas.
It cals to repentance, such as hauehave been too freeVse. and forward in iudging others peremptorily, and ought henceforth to stay vsus from such wickednesse. Secondly, it reprooues such as would take away from Christians all liberty of iudging, vnderunder this pretence, that wee may not for meane things iudge our Brethren finally: for that which is vtterly vnlawfull in some case, is, and may bee lawfull in some other cases; when circumstances vary, the matter it selfe is varied.
Silas.
Concerning the Reason drawne from the iudgement of Christ, shew vsus after what sort the Apostle dooth handle this point? or how many things he doth consider about it?
Silas.
The things considered about it, are verie many7. things confiderable by this text, about the last iudgement. and waighty, which follow heere in order. First, the vniuersality of this iudgement [all we shall stand] weake and strong, learned and vnlearned, none are to be exempted from his iudgement, the iudge is vnpartiall, he will dispence with none. Secondly [we shall stand] or we must giuegive account, verse 12. This iudgement is vnauoydable. First, Gods decree hath purposed it, his word prophesied of it, his Iustice requireth it, 2 Thess. 1, 6, 7. Thirdlie, the manner how we shall appeare, Be presented or made to stand forth, eueryevery one naked, himself and his cause both before the Iudge, each one in his owne person. Fourthly, the person, of the Iudge (to wit) Christ; not as he is God onelyonly, but as he is man and Mediator, who though at this presont hee bee Iudge of all, and raigne ouer all,Acts 17, 31. Math. 28, 29. yet it is amidst his enemies; they are not abolished, the Church is not fully deliuered, which shal perfectly bee done at this last and generall iudgement. Fiftly, the manner of his comming to iudgement, it shall1 Cor. 15, 25, 26, 27, 28. be glorious and full of Maiesty, for he shal hauehave a Iudgement seate, euen a throne very high in the clouds, Mat. 25, 31. and a white Throne, Reuel. 20, 11. to note the innocencie and vprightnesse of the Iudge, one to bee corrupted with no bribes, or blinded with ignorance, or respect of persons.
Sixtly, the things which he shall do when he is come to iudgement, which are these. First, he shall make enquiry of all men both their persons and actions; then he shall lay them open, and manifest them what they hauehave beene, and what they hauehave done. After that, he shal giuegive a righteous sentence vponupon eueryevery one according vntounto his workes (which are as euidences and witnesses of Faith or vnbeleefe. VponUpon which, shall follow speedy & mighty execution, the wioked beeing cast downe into hell, shame, and torment: the righteous carried vp to heauen, there in blisse and glory to abide with Christ for euer: for this order of the iudgement, see Math. 25, from verse 31. to the end of the Chapter.
Tim.
Is there yet any further thing considerable about this last and generall iudgement?
Silas.
Yea, the authority and right that he hath to this Office of a Iudge, and to the worke of iudgement, becauseHowthe place of Esay, cited by Paul, is to be vnderstood he is that euerlasting and mighty Iehouah, of whom Esay the Prophet spake before, Esay 45, 25. where the people of God oppressed by Tyrantes, are exhorted to make the Lord God their refuge, and to flye to him for saluation and suecour. I hauehave sworn by my selfe (saith God) that vntounto me eueryevery knee shall …, and eueryevery tongue shal swear.
Heere we must note, that Paul as hee leaueth out some wordes beeing vnpertinent to his purpose, so instead of swearing, he puts heere confession, being a more generall worde, for a more speciall. For an oath is a solemne profession of God, that he is the searcher of the heart, the iust Patron of truth, the seuere auenger of salshood. Also obserue that (bowing of the knee) by a metonimy of the signe, is put for that whole subiection and diuine homage and worship which belongeth to the maiesty of God our Lord, as in Phil. 2, 9, 10. and Ephes. 1, 21, 22. is expounded.The corporal superstitious bowing of the knee to the letters and … of Iesus name, (for they do it not to the Lord, or to Christ, or to Emanuell,) is not to be proued by this Text. Diuels hauehave no material keees, yet they also must bow. Now these things spoken of Iehouah first by Esay, and after by Paul, applyed heere to Iesus Christ, this euidently sheweth that he is that Iudge and soueraigne Lord vntounto whom all knees must bow, in token of subiection, & before whose tribunall all must appeare, and bee driuen willingly as Angels and men elect, or vnwillingly as reprobate men and Angels, to confesse him to bee the very true God and vniuersall … of the whole world at what time the Arrians, Samosatenus, Seruetus, Iewes and all other hereticks which baue denyed directly or by consequence the euerlasting diuinity of the Sonne of God, shall hauehave their mouths stopped with perpetuall contempt and shame, yea and all vngodly sinners which eyther hauehave not regarded to know, or refuled to obey this Christ, speaking and commanding in his word, shal then be filled with horror, when they shall see him to be God and Iudge of all, whom by their disobedience to his voyee they spurned against. It were therefore a happy thing if now disobedient impenitent sinners would often thinke of this, that they must al stand before the tribunall seate of Christ; which is not so terrible to the vngody and contentious, that louelove not peace and holinesse, but it is as comfortable to such as study to liue peaceably and holily; for they shall stand to be absolued and crowned, as the other shall stand to bee condemned and confounded. Therefore let eueryevery Christian not so much looke to others what they be or do, as to their owne life, how they themselues liues for eueryevery one must giuegive an account of himselfe and his owne dooings, and not of others, and eueryevery one shall receiue according to that (not which another) but which himselfe hath done, 2. Cor. 5, 14. Repent therefore (as all other secure sinners, hauing this dreadfull day euer in your thought, as a whip and Scorpion rather to driue from the louelove and seruice of your sinfull lusts) especially ye busie medlers, curious priers and obseruers of other mens actions and waies, presumptuous Criticks of other mens persons, whose holinesse and goodnesse is to thinke and talke how prophane and bad other men bee, beeing henceforth to accuse your selues, examine and iudge your selues, and what yee finde euill and out of order at home, speedily without delay, and sincerely without dissimulation redresse that, that when the Iudge commeth, (& he is euen at the doore,) ye may hauehave reioycing in your selues. Holde it for a grand pollicy of Sathan, (abusing our naturall curiosity) to conuerte our eyes vntounto the persons and wayes of others, that wee and our owne workes being foreslowed, wee might place our comfort in this, that we can see how euill others bee, and that wee are not so ill as they be, as the Pharisie in Luke. To remedy this alwaies remember, (and let it neuer bee forgotten,) at thy rising vp and lying downe thinke of it, that thou must bee countable for thy selfe, to answere thy owne cogitations, words, and actions; EueryEvery one shall beare his owne burthen, then eueryevery tub shall stand on his owne bottome, eueryevery fish hang by his owne gril. This maketh nothing against wise & charitable care of thy neighbours good, but to draw thy eyes to looke to thy owne field, to see it bee not too much ouergrowne and rest vnpurged, whilst thou art foolishly and maliciously occupied in weeding another mans garden; at a worde, sithence the meditation of the iudgement of Christ is a strong preseruatiue against security and curiosity, therefore enter into couenant with thy selfe eueryevery day to consider it till thy heart be thorowly awakened. Imitate blessed Paul, 2. Cor. 5, 11. 2. Tim. 4, 1.