Commentary on Romans, Commentary · Chapter 14
Chap. 14.
1 HIm that is weake in faith receiue, not vntounto doubtfulnes of diſputation.
2 He that beleeueth let him eate eueryevery meate; but he that is weake eateth hearbes.
3 Let not him that eateth deſpiſe him that eateth not: & let not him which eateth not condemne him whiche eateth: for the Lord hath receiued him.
4 Who art thou that iudgeſt another mans ſeruant? He ſtandeth or falleth to his owne Lorde. Yea he ſhal ſtand: for God is able to make him ſtande.
HIm that is weake. Now he paſſeth vntounto a precept very neceſſarie for Eccleſiaſtical inſtruction: that they whiche hauehave profited more in the doctrine of Chriſt, might apply thē ſelues to the ruder ſort, and beſtow their ſtrēgth to ſupport their weaknes. For amongſt ye people of God, there are ſome weaklings, who vnles they be handled with great curteſie & gentlenes, they are diſcouraged, & at length reuolt frō religiō. Which thing euen at yt time chiefly (as it is like) did happē: ſeeing the churches were mixed of Iewes & Gentiles; of whom ſome hauing byn long accuſtomed with the obſeruations of the law of Moſes, & nouſled therin frō their infancy, were not eaſily drawen frō thē, otherſome ſeeing they had learned no ſuch thing, did reiect ye yoke they were not acquainted withall. And becauſe man is prone to fall frō diuerſitie of opinions vntounto brawlings & cōtentions, ye Apoſtle ſheweth how they which vary ſo in opinions, might liue quietly amongſt thēſelues. And he preſcribeth ye beſt way, namely, yt they which are ſtrōg, beſtow their labour to ſupport ye weake: & they which hauehave profited more to beare with the ruder ſort. For if God make vsus ſtrong aboue others, he doth it not that we ſhould oppreſſe the weake: neither is it ye point of Chriſtian wiſedome to be inſolent aboue meaſure, & to contēne others. In this ſort therfore he directeth his talke towards thoſe are more ſkilful, & already cōfirmed, who are by ſo much ye more bound to helpe their neighbours, as they hauehave receiued a larger gifte of the Lord. Not vntounto doubtfulnes of diſputation. The ſpeech is defectiue: becauſe the word ſhoulde make vp the ſence is wanting: yet it is ſure ye Apoſtle would nothing els, then yt the weaker ſort ſhould not be wearied with vnmeet diſputatiōs. The propoſition he now handleth is to be kept in memory. For becauſe many of the Iewes did cleaue yet vntounto the ſhadowes of the law, he cōfeſſeth it was fault worthy in thē, yet he requeſteth it might be borne withall for a time: for to vrge them more hardly, were to hazarde their faith. Hee calleth then thoſe queſtions contentions, which either trouble, or plūge with doubts, ye mynd not yet ſufficiētly eſtabliſhed. Although it were meet to extende this further, namely, vntounto intricate & curious queſtions, whereby weake conſciences without edification are diſquieted & troubled. Therefore we muſt regard what queſtions eueryevery one is fit to beare, and our doctrine muſt bee tempered for the capacitie of eueryevery one.
2 Hee that beleeueth, &c. Amongeſt diuers readings what Eraſmus hath followed I ſee not. For he hath made the ſentence lame, which otherwiſe is perfect in the words of Paul: and hath improperlye for an article Relatiue, put, Alius quidē credit, to wit, one verily beleeueth, neither ought it to ſeeme hard or wreſted, yt I take the Infinitiue for the Imperatiue: becauſe this kinde of ſpeech is verie vſuall with Paule.
He calleth thoſe therefore beleeuers, who are indued with the aſſuraunce of conſcience: to theſe he granteth the indifferent vſe of all thinges. In the meane while hee that is weake eateth hearbes, and abſteyneth from thoſe thinges whoſe vſe hee thinketh not lawfull for him. If the common reading be better liked, the ſence ſhalbee: It is not right that hee whiche freelie eateth all meates, becauſe hee beleeueth hee may doe it, ſhould examine, thoſe are yet weake and tender in faith, by the ſame rule. To tranſlate them ſicke (as ſome hauehave done) is ridiculous.
3 He which eateth, let him not deſpiſe. Wiſely, and fitly he meeteth with the faultes on both ſides. For they which are ſtrōg hauehave this fault, that they deſpiſe and alſo deride, as ſuperſtitious perſons, thoſe are ſcrupulous in things of no great importance: on the contrarie theſe can ſcarſely ſtay themſelues from raſhe iudgement, that they ſhoulde not condemne that which they imbrace or conceiue not: whatſoeuer therfore they ſee to be done againſt their own opiniō, they coūt yt for euil. Therfore he diſſuadeth thoſe from contempt, and theſe from too much frowardnes. And the reaſon whiche hee addeth, becauſe it apperteineth vntounto both ſortes of men, it is to be applied vntounto both members. Whē you ſee (ſaith he) a man lightened with knowledge, thou haſt teſtimony inough yt he is receiued of the Lord: if thou doſt then eyther contemne or condemne him, thou doeſt reiect him whom the Lorde hath receiued.
4 Who art thou that iudgeſt another mans ſeruant. &c. As thou ſhouldeſt deale vnciuilly, yee proudely amongeſt men, if thou wouldeſt bring another mans ſeruaunt vnderunder thy rules, and examine all his deedes by the liue of thy will: ſo thou takeſt too much vppon thee, if thou condemne any thing in the ſeruant of God, becauſe it pleaſeth not thee. For it is not thy parte to preſcribe him what hee ſhoulde doe, or what hee ſhoulde not doe: neyther neede hee to liue according to thy rule. And whereas hee taketh from vsus the facultie of iudging, it apperteyneth as well vntounto the perſon as vntounto the deedes.
Wherein yet there is greate diuerſitie. For the manne whatſoeuer he be, we ought to leaue him to ye iudgement of God. As for his deeds we may not determine of thē according to our own eſtimation: but according to the woorde of God. For that iudgement which is taken from the woorde of God is neyther mans iudgement, nor vnfit. Paule therefore heere would driue vsus from all temerous and raſhe iudgement,How we ſhould iudge of the deedes of men. whereinto they fall whiche dare iudge of the deedes of men beſides the word of God. Hee ſtandeth or falleth to his owne Lorde. As though hee ſayde, the Lorde properly hath this authoritie to reprooue or accept that the ſeruaunt doeth: therefore hee is iniurious to the Lorde, who ſo goeth aboute to take this authoritie vntounto him. Whereas hee addeth, yea, hee ſhall ſtande. Thereby hee commaundeth vsus not onelye to abſteyne from condemning, but alſo exhorteth vntounto curteſie and humanitie, that wee ſhoulde alway hope well of him, in whom wee decerne any portion of true godlineſſe. Seeing GOD hath put vsus in hope, that he will fully confirme them, and bring them on to perfection, in whom he hath begun the woorke of his grace. For in that he reaſoneth from the power of GOD, hee doeth it not ſimplye, as though hee ſaide, God can doe it, if hee woulde: but he ioyneth the will of God with his power, as the manner of the Scripture is. And yet hee defineth not here, anye perpetuitie: as though they muſt needes ſtande vntounto the ende, whom God hath once erected: but onelyonly admoniſheth, that wee ſhould hope well, and that our iudgementes ſhoulde leane this waye: as hee alſo teacheth in another place, ſaying,Phil. 1.6 he whiche hath begunne in you a good woorke, will performe it to the ende. To bee ſhorte, Paule ſheweth to what ſide the iudgementes of ſuch men ought to ſway, in whom, charitie doeth flooriſhe or abound.
5 This man verily eſteemeth one day aboue another day: another man counteth all dayes alike. Let eueryevery man be fully perſwaded in his owne minde.
6 He that regardeth the day, to the Lord he regardeth it: and he that regardeth not the day, to the Lord he regardeth it not. Hee that eateth, eateth to the Lorde, for hee giueth God thankes: and he that abſteineth, abſteineth to the Lord, & giueth God thankes.
5 This man verily. Hee ſpake a little before of religion in the choyſe of meates: now he bringeth in another example of the difference of dayes: both which proceeded frō Iudaiſme. For ſeeing that the Lord in his law, had made a difference betweene meates, and pronounced ſome vncleane, whoſe vſe hee forbad: and ſeeing alſo hee had ordeined certayne feſtiuall and ſolemne dayes, commaunding the ſame to be obſerued: the Iewes who had beene brought vp in the doctrine of the lawe, from their childehoode, coulde not put away the reuerence of dayes, whiche they had learned from the beginning, and whereunto they had accuſtomed themſelues all their whole life: neither durſt they touch thoſe meates, whiche they abhorred ſo long. That they were indued with ſuch opinions, it was of infirmitie: for they would hauehave thought otherwayes, if they had attained vntounto the certaine and cleere knowledge of Chriſtian liberty. But in that they reſtrayned them ſelues, from that which they thought to be vnlawfull for them, that was a token of godlines, euen as it had beene a ſigne of boldnes and contempt, if they had taſted any thing againſt their conſcience. Here therfore the Apoſtle teacheth a moſt excellent moderation, when hee commaundeth eueryevery man to be fully aſſured of his counſell: whereby hee giueth to vnderſtande,Nothing ſhould be done with a doubting or wauering conſcience. there ought to bee in Chriſtians, ſuche a ſtudie and care of true obedience: that they enterpriſe nothinge which they thinke not, or rather are ſure doth pleaſe God. And it is altogether to be obſerued, yt this is the beginning of a right life, if men depend vponupon the wil of God, & ſuffer not themſelues, (through a doubtfull and wauering minde) to mooue a finger breadth: becauſe it cānot be auoyded, but our raſhnes muſt needs ſtraightwayes burſt foorth into contempt, when we dare ſteppe further, then we are perſwaded may be lawful for vsus. But if any man obiecte,Obiection. that errour is alway doubtfull, and therefore ſuch certaintie as Paule requireth, can not be ſounde in the weake: the aunſweare is ready,Anſwere. namely, that ſuch are to be pardoned, if they keepe them ſelues within their compaſſe. For the meaning of Paule is nothing els, but to reſtraine the immoderate liberty, whereby very many at a venture thruſt themſelues into matters doubtfull and vnknowen. So then Paule requireth this choyſe, that the will of God might goe before all our actions.
6 Hee that regardeth the day. &c. For as much as Paul knewe certainely, that the obſeruation of dayes proceeded from the not knowing of Chriſt: it is not credible, that hee did whollye defende ſuche a corruption: and yet the woordes ſeeme to importe, that hee ſinneth not whiche obſerueth the day. For nothing can be acceptable vntounto God, except it be good. Therefore, that thou maiſt vnderſtande Paules meaning, it is neceſſarie to put a difference betweene that opinion whiche anie hath conceiued of obſeruing dayes, and the obſeruation it ſelfe, whereunto hee byndeth himſelfe. For the opinion is ſuperſtitious: neither doeth Paule denie that, who vnderunder the name of infirmitie, hath already condemned it, and will by and by condemne it more plainelie. But whereas hee who is holden with that ſuperſtition, dare not violate the ſolemnitie of the daye, that is approoued of God: becauſe hee dare doe nothing with a doubtfull conſcience. For what ſhoulde the Iewe doe, who as yet hath not profited ſo muche, that hee ſhoulde bee deliuered from the religious obſeruation of dayes? Hee hath the woorde of God, wherein, the obſeruation of dayes is commended vntounto him. A neceſſitie is layde vppon him by the lawe: the taking away of that neceſſitie is not yet perfectlye knowen vntounto him. There remaineth therefore nothing els, but that hee expecting a larger reuelation, ſhoulde keepe himſelfe within the compaſſe of his capacitie: and not to vſe the benefite of lybertie, before hee hauehave imbraced the ſame by faith. The verye ſame is to bee vnderſtoode of him, that refrayneth himſelfe from vncleane meates. For if in the perplexitie of minde hee ſhould eate, that were not to receiue a benefite at the hande of GOD: but rather a maleperte thruſting of his hande into thinges forbidden. Let him therefore vſe other thinges, whiche hee ſuppoſeth are graunted to him, and let him followe the meaſure of his owne vnderſtanding. So ſhall hee giuegive thankes to the Lorde, whiche hee cannot doe, except hee bee perſwaded that he is fedde by the benefite of God. Therefore hee is not to bee deſpiſed, as though by this his ſobrietie, and Godlie fearefulneſſe hee offended the Lorde. Neyther ſhall anye abſurditye followe if wee ſaye the modeſtie of a weake man is approued or allowed of the Lorde, not of merite, but of grace or fauour.
Howbeit becauſe of late he required the certaintie of minde, leaſt eueryevery one ſhoulde raſhly take vppon him the keeping of this or that at his pleaſure, we are to conſider if he doe not here rather exhort then affirme: becauſe this waye the Text ſhall runne better, namely, let euerie manne knowe the grounde or reaſon of that he doth, for hee muſt giuegive account at the tribunall ſeate of God. For whether a man eate meate, or abſteine, he ought in both to hauehave reſpecte vntounto GOD. And certainely there is nothing more apt, as well to reſtrayne the libertie of iudging, as to correct ſuperſtitions, then to cite vsus before the tribunall ſeate of God: and therefore Paule very wiſely doth propoſe a Iudge before euerye one, vntounto whoſe will they ought to referre or examine, whatſoeuer they doe. Neyther doth the affirmatiue ſpeeche let this acception: becauſe ſtraightway after he addeth, that no man liueth or dieth to himſelfe, where he reciteth not, what men can doe, but commaundeth what they ought to doe.
And note that he ſaith we then eate and abſteine to the Lord, when we giuegive thankes. Wherfore both the vſe of meates & alſo abſtinence is impure without thankeſgiuing. It is onelyonly the name of God, which, whiles it is called vppon, doeth ſanctifie vsus and ours.
7 For none of vsus liueth to himſelfe, and none of vsus dieth to himſelfe.
8 For whither we liue, we liue to the Lord, or whither we die, we die to the Lorde: whither wee liue, or die, wee are the Lords.
9 For therefore Chriſt both died, & roſe againe, & reuiued, that he might be Lord of quicke and dead.
7 For none of vsus liueth. &c. Nowe hee confirmeth the former ſentence, by a reaſon taken from the whole vntounto a parte,The wil of God ought to be the onelyonly rule of mans life. namely, that it is no maruaile, though the particuler actions of our life ought to reſpect the Lorde, ſeeyng our life it ſelfe is wholly to be beſtowed to his glorie. For then verily is the life of a Chriſtian man framed aright, when hee hath the will of GOD for his marke. And if that thou art bound, to examine by his will whatſoeuer than doeſt, then is it altogether ſinne to take anye thing in hande, whiche thou thinkeſt maye diſpleaſe him, yea whiche thou art not aſſured may pleaſe him.
To liue vntounto the Lorde, doeth not ſignifie here as in the ſixte Chapter, to bee ledde by his ſpirite:Rom. 6.8. What it is to liue vntounto the Lorde. but to apply himſelfe to his will and becke, and to diſpoſe all thoſe thinges he hath vntounto his glorie. And we are not onelyonly to liue vntounto the Lorde, but alſo to die: that is, as well our death as life is to be reſigned to his wil. Heereunto hee addeth a notable reaſon, becauſe whither wee liue or die, wee are his. For thereuppon it followeth, that hee hath power ouer life and death. The vſe of this doctrine is very large. For ſo the Lordſhippe of life and death is aſcribed vntounto GOD, that eueryevery man might the better beare his eſtate, as the yoke impoſed by him, for it is meete hee ſhoulde aſſigne to euerye one his ſtanding and courſe. And ſo wee are not onelye forbidven, raſhely to take in hande this or that without the commaundement of God, but alſo wee are commaunded to be patient in all griefes and loſſes. If therefore at anye time the fleſhe ſtarte aſide in aduerſitie, let vsus remember, that hee, who is not free, neither hath power ouer himſelfe, doeth peruerte right and order, if hee depende not vppon the becke of his Lorde. By this meanes alſo is deliuered vntounto vsus a rule to liue and dye, ſo that if hee prolonge our life by continuall miſeries and ſorowes, yet we couet not to departe before our time. And againe, if ſodainely in the middeſt and flower of our age hee call vsus away, wee bee alway readie to departe.
9 For Chriſt therefore died. This is a confirmation of the reaſon went before. For to the ende hee might prooue, that wee are to die and liu… to the Lorde, hee ſayde, wee are in the power of Chriſte, whither wee liue or dye. Nowe hee ſheweth howe woorthily Chriſte challengeth vntounto himſelfe, this power ouer vsus, ſeeyng hee hath purchaſed the ſame by ſo greate a price. For, by ſuffering death for our ſaluation; he hath gotten vntounto himſelfe a dominion or Lordſhip ouer vsus, which cannot be deſtroyed by death: & by riſing againe he hath receiued our whole life into his iuriſdiction and garde: therefore by his death and reſurrection, hee hath deſerued, that as well in death as in life we ſhould ſerue to the glorie of his name. Wheras it is ſaid here, he roſe againe & reuiued, it is as much of value, as if it were ſayde, that by his reſurrection a newe ſtate of life was obteyned to him. And becauſe that life wherein hee now liueth, is not ſubiect to any mutation, his kingdome alſo ouer vsus, is eternall.
10 But why doeſt thou iudge thy brother? Or alſo thou, why doeſt thou deſpiſe thy brother? For we ſhal al appeare before the iudgement ſeate of Chriſt.
11 For it is written, I liue ſaith the Lorde, and euerie knee ſhall bowe to mee, and euerie tongue ſhal confeſſe vntounto God.
12 So then euerie one of vsus, ſhall giuegive account for himſelfe vntounto God.
13 Let vsus not therefore iudge one another any more: but rather iudge this, that no occaſion of falling of offence be giuen to your brother.
10 But why doeſt thou iudge. Becauſe hee had addicted the life and death of vsus all vntounto Chriſt, thence he paſſeth, to make mention of that iudgement, whiche the father hath giuen to him, together with the dominion of heauen and earth. Whence hee gathereth that it is malapert boldnes, if any manne vſurpe vntounto him ſelfe iudgement ouer his brother, ſeeyng by ſuch licenciouſnes that authoritie is pulled away from Chriſt, whiche hee onelyonly hath receiued of the father. But firſt by the name of brother he brideleth this luſt of iudging. For if the Lorde hauehave ordeyned amongeſt vsus the law or …t of brotherly ſocietie, an equalitie muſt needes be obſerued: therefore eueryevery one, taking to himſelfe the perſon of a iudge, ſhal doe naughtily. Secondly he reuoketh or calleth vsus vntounto that onelye iudge, from whom no man cannot onelyonly, not take away his authoritie, but alſo cannot eſcape his iudgement. As it were therefore an abſurd thinge amongeſt men, if a guiltie perſon whiche were not woorthie to lie vppon ye footeſtoole ſhoulde ruſhe vntounto the ſeate of iudgement: ſo abſurde is it that a Chriſtian manne ſhoulde take vntounto him ſelfe libertie to iudge his brothers conſcience. Suche in effect is the argument of Iames, ſaying,Iames 4.10. he that iudgeth his brother, iudgeth the lawe: and hee that iudgeth the lawe, is not a keeper of the lawe, but a iudge. And on the cōtrary (quoth he) there is one law giuer, who cā ſaue & deſtroy. Tribunal, is attributed vntounto Chriſt for the faculty of iudging, as the voyce of the Archangel wherby we ſhalbe cited, is called in another place a trumpe: becauſe as it were with his ſound,1. Theſ. 4.16. he ſhal pearce the mindes and eares of all.
11 For it is written, I doe liue. He ſeemeth vntounto me to hauehave cited this teſtimony of ye Prophet Eſay,Eſay 45.23. not ſo much for ye proofe of that ſentence of the iudgement of Chriſt (which was vndoubtedly beleeued of all Chriſtians) as to ſhew that that iudgement is to bee looked for of all, with great humilitie, and ſubmiſſion: which the wordes themſelues importe.Th comming of Chriſt to iudgement ought hū bly to be looked for of all men. In his wordes going before he teſtified, that Chriſt onelyonly was iudge ouer all men: now by the words of the Prophet he declareth, that all fleſhe ought to be humbled with the expectation of that iudgement: whiche is noted by the bowing of knees. Howbeit, notwithſtanding in that place of ye prophet, the Lord doth generally foreſhew yt it ſhould come to paſſe, that his glorie ſhould he made manifeſt amongeſt all nations, and his maieſty (which then was amongeſt a fewe, & as it were lurked in a corner of the world) ſhoulde ſhyne euerye where: yet if wee looke into it more neerely, it is apparaunt that the full accompliſhment thereof, is not nowe extaunt, nor euer was in this worlde, neither yet is to bee looked for in the ages to come. God raigneth nowe no otherwiſe their by the Goſpell: neyther is his maieſtie otherwiſe honoured aright, then whiles the ſame beeyng knowen by his worde, is reuerenced. But the word of God hath alway had his enimies whiche hauehave frowardly reſiſted: and his contemners which hauehave ſcoffed at it, as a trifling and fabulous thing. At this day there are many ſuch, and euermore withe. Hereby appeareth that this prophecie is indeede begun in this life: but is not perfected, till that day of the laſt reſurrection ſhall come, wherein all the enimies of Chriſt ſhalbe throwen downe, that they may become the footeſtoole of his feete.
Furthermore, euen that alſo coulde not be, except the Lord ſate in iudgement: therefore hath he well applied this teſtimony vntounto the tribunall of Chriſt. It is alſo a notable place to eſtabliſhe our faith concerning the eternall dietie of Chriſte. For it is God that ſpeaketh there, and that God, which hath once ſayde,Eſay 42.8. that hee will not giuegive his honour to another. Nowe then if that bee fulfilled in Chriſt, which hee there challengeth to him ſelfe onelye, without doubte hee doeth manifeſt him ſelfe in Chriſt. And ſurely the veritie of that prophecie, appeared then cleerely, when Chriſte gathered vntounto him ſelfe a people out of all the worlde, and brought them into the woorſhippe of his power,Phil. 2.9. and obedience of his Goſpell. Whereunto Paul had reſpect when hee ſayde, that God gaue a name to his Chriſt, whereat eueryevery knee ſhoulde bowe. And it ſhall then fully appeare when he ſhall get vppon his ſeate to iudge both the quicke and the dead: as all iudgement in heauen and earth is giuen vntounto him of the Father. In the wordes of the Prophete is, eueryevery tongue ſhal ſweare vntounto me: but ſeeing an othe is a part of the worſhip of God, though Paul hauehave heere, ſhall confeſſe, ye ſence varieth nothing. For the meaning of the Lord was ſimply to affirme, that all men ſhould not only acknowledge his power, but alſo by mouth & external geſture of the body, which he hath noted by the bowing of knees, ſhew foorth the confeſſion of obedience.
12 So then eueryevery one. This concluſion calleth vsus backe vntounto humilitie and ſubmiſſion. Whereuppon alſo he inferreth ſtraightwayes, that we ſhould not iudge one another: becauſe it is not lawfull for vsus to take vppon vsus the authoritie of iudging, ſeeing of neceſſitie wee muſt not onelyonly be iudged our ſelues, but alſo muſt giuegive an account.To iudge hath a twofold acception in the firſt place it is put for to …condemne, in the ſecond, for to be wary or circumſpact. And out of the diuers ſignification of the worde iudging or to iudge, He hath excellently drawen a contrary acception or ſignification: form the firſt place he forbiddeth vsus to iudge by condemning: in the ſecond place hee commaundeth that all the iudgement of reaſon ſhoulde bee applied to the auoyding of offence. For by the way he reproueth thoſe peeuiſh carpers, who bend al their dexterity and ſharpnes of wit vntounto this, that they may hauehave ſomething to finde faulte withall, in the life of their brethren. And therfore be commandeth that they rather hauehave regard vntounto warines or circumſpection, becauſe oftentimes through their negligence, they either precipitate, or force their brethren into ſome offence.
14 I know and am perſwaded in the Lord Ieſus, that there is nothing cōmon of it ſelfe: but he that thinketh it to be cō mon, to him it is common or vncleane.
15 But if thy brother be grieued for thy meate: now walkeſt not thou charitably. Deſtroy not him through thy meat, for whom Chriſt died.
16 Let not your commoditie, be euill ſpoken of.
17 For the kingdome of God is not meate & drinke: but righteouſnes, & peace, and ioy in the holy Ghoſt.
18 For who ſo in theſe things ſerueth Chriſt, is acceptable to God, and approued of men.
14 I knowe &c. That hee might preuent the obiection of ſuche, as had profited ſo farre in the Goſpel, that they put no difference betweene meates: he doth firſt ſet downe, what is to bee thought of meates, as they are to be conſidered in themſelues:What is ſimply to be thought of meates themſelues. ſecondly, he addeth, what offence may grow in the circumſtance of the vſe of them. He pronounceth therfore, that to aright and pure conſcience, no meate is impure, and that there is no impediment, why we may not purely vſe the ſame, if ignoraunce and errour did not let vsus: becauſe, if anye man imagine an vncleanneſſe in his meate, he cannot freely vſe the ſame. But a little after hee addeth, that wee are not onelyonly to reſpecte the meates themſelues, but alſo our brethren, before whom we eate. For we are not to count the vſe of Gods benefites ſo common, that it ſhoulde not bee ſubiect vntounto charitie. His wordes therefore are as muche in value, as if hee ſayde, I know all meats are cleane, and therefore I leaue them free vntounto thee, I ſuffer thy conſcience to bee looſe from all ſcrupell: finally, I doe not ſimplye driue thee from the meates themſelues: but the regard of meats beeyng layde a parte. I woulde not hauehave thy neighbour to be neglected of thee.
In this place he calleth that common which is prophane, and which is without al difference vſed of the wicked: that it might bee oppoſed againſt thoſe thinges, whiche are peculiarly ſanctified for the vſe of faithfull people. He ſayeth that he knoweth and is perſwaded of the puritie of all meates, that he might put it out of all queſtion. Hee addeth in the Lorde Ieſus: becauſe through his benefite and grace wee obteyne this, that all creatures are ſanctified vntounto vsus of the Lorde, whiche creatures, were otherwiſe curſed in Adam. And withall, his meaning is, to ſet the libertie giuen of Chriſt, againſt the ſeruitude of the lawe, leaſt they ſhoulde thinke, they were holden with that obſeruation, from the which Chriſte had freed them. In the exception putte downe by the Apoſtle, wee are taughte, there is nothing ſo pure, but it may bee contaminated by an impure conſcience. For it is onelyonly faith and godlineſſe, whiche ſanctifieth all thinges vntounto vsus. And the faythleſſe, as they are inwardelye vncleane, ſo they defile whatſoeuer they touch.Tit. 1.15.
15 If thy brother be grieued. Nowe he declareth by how manie waies the offence of our brethren, may corrupt the vſe of good thinges. And the firſt reaſon is, that charitie is violated, if for ſo light a cauſe our brother bee grieued: for it is contrarie vntounto charitie,Reaſons why we ſhould not offend out brethren by meats. to giuegive any an occaſion of ſorrowe. A ſecond reaſon, that whiles the weake conſcience is wounded, the price of the blood of Chriſt is waſted: for the moſt abiect brother is redeemed by the blood of Chriſt, and therefore it is not meete hee ſhould be deſtroyed for ſatiſfiyng ye belly. And we are too ſhamefully giuen to our luſtes, if we preferre meate, a moſt vile thing, before Chriſt. The third reaſon is, that if the libertie purchaſed vntounto vsus by Chriſt be good, we ought to doe our indeuour, that it be not euil ſpoken of, & worthily diſprayſed of men: which commeth to paſſe, whē we vſe the giftes of God out of ſeaſon. Theſe reaſons therefore ought to moue vsus, that we run not raſhly into offences for our libertie.
17 For the kingdome of God is not. Now on the contrary he teacheth, that we may without dammage abſteine from the vſe of our libertie, becauſe the kingdome of God doeth not conſiſt in thoſe thinges. For thoſe which ſerue, either to erect or confirme the kingdome of God, are no way to be omitted, whatſoeuer offences may followe thereon. If ſo be then, that for charities ſake, a man may ceaſe from the vſe of meates, Gods honour not hindered, Chriſtes kingdome not preiudiced, and religion or pietie not violated: they are not to be ſuffered who for meates ſake trouble the Church. He vſeth the ſame arguments to the Corinthians: ſaying, meate for the bellie,1. Cor. 6.13. and the belly for meates: but God ſhall deſtroy them both: for neither if wee eate ſhall wee hauehave the more. In whiche woordes his meaning is,1. Cor. 8.…. briefly to ſhewe, that meate and drinke are thinges leſſe worth, then that for their ſakes, the courſe of the Goſpel ſhoulde bee hindered. But righteouſneſſe and peace. Hee hath by the way, oppoſed theſe, againſt meate and drinke, not as though hee reckoned all thoſe thinges, whereon the kingdome of Chriſte conſiſt:The kingdom of Chriſt conſiſteth in ſpirituall thinges. but that he might declare how it ſtandeth vponupon ſpirituall thinges. Albeit to ſay the trueth, he hath comprehended the ſumme in few wordes: namely, that wee beeing cleere in our ſelues, might be at peace with the Lorde, and poſſeſſe true ioye of conſcience, yea and that by the holie Ghoſte dwelling in vsus.
Yet notwithſtanding (as I ſaide,) hee hath applied theſe fewe to the preſent argument: for he that is made partaker of true righteouſneſſe, hee inioyeth a moſt excellent, and ineſtimable benefite, namely, the quiet ioy of conſcience. For hee who hath peace with God, what canne hee deſire more? Whereas hee ioyneth peace with ioye, hee ſeemeth vntounto mee, to expreſſe the manner of that ſpirituall ioye, for howeſoeuer the reprobate droupe, or lifte vppe them ſelues, yet the conſcience is not otherwiſe pacified and quieted, then whiles a manne feeleth that GOD is reconciled, and mercifull to him: neyther indeede is there any ſounde or true ioye, but whiche proceedeth from that peace. And although it is neceſſarie, when mention is made of ſo greate thinges, to preache the ſpirite for the Authour of them: yet in this place hee woulde ſecretely oppoſe the ſpirite agaynſt externall thinges: that wee might knowe, howe without the vſe of meates, thoſe thinges apperteyne vntounto the kingdome of GOD, maye abyde perfecte and ſounde vntounto vsus.
19 For who ſo by theſe. This reaſon is taken from the conſequent, for it cannot be, when a man is accepted of God, & approoued of men, but the kingdome of God ſhoulde liue & flooriſhe in him. Who ſo with a quiet and peaceable conſcience ſerueth Chriſt in righteouſnes, approoueth himſelfe as well before men as God. Wherſoeuer then is righteouſneſſe, peace, and ſpiritual ioy, there is the perfect kingdome of God: ſo then it ſtandeth not vponupon corporall thinges. Furthermore, he ſaith, that that man is acceptable to God, who obeyeth his will. And teſtifieth that the ſame man is alſo approued of men, becauſe they cannot, but giuegive teſtimonie to that vertue they ſee with their eyes: Not that the wicked doe alway ſpare the ſonnes of God: yea rather when there is none occaſion, they poure out reproches againſt them, & with faigned calumniations ſlaunder them vnwoorthily: finally by miſconſtruing their good deedes, they turne them to reproche. But Paule ſpeaketh heere of ſincere iudgement, which is mixed with no moroſitie, hatred, nor ſuperſtition.
19 Therefore let vsus followe after ſuch thinges as concerne peace, and mutuall edification.
20 Doe not deſtroy the woorke of God, for meate. All thinges indeede are pure, but it is euil for him that eateth with offence.
21 It is good not to eate fleſh, nor to drinke wine, nor to doe any other thing, wherby thy brother may fal, or be offended, or be made weake.
19 Therefore let vsus. He doth what he can to reuoke vsus from the bare conſideration of meates, vntounto thoſe greater thinges, which ought to hauehave the firſt place in all our actions, and ſo to ouerrule them. For we muſt eate to liue: and liue to ſerue the Lorde. And hee ſerueth the Lorde, who through beneuolence and curteſie edifieth his neighbour. For vnderunder theſe, two, namely, concorde and edification, almoſte all the dueties of charitie are conteyned.
And leaſt that ſhoulde bee little eſteemed, hee repeateth that ſentence whiche hee had put downe, namely that corruptible meate is a thing vnworthie, for whoſe cauſe the building of the Lorde ſhould bee deſtroyed. For whereſoeuer there is but a ſparkle of godlineſſe, there a man may ſee the work of God: whiche they ouerthrow, who through their importunitie trouble the conſcience that is yet weake. And it is to bee noted that edification is therefore ioyned vntounto peace, becauſe ſometime they doe too much cocker one another, ſo that they hurt greatly by theyr obſequie. Wherefore there is choyſe to bee kept in the ſtudie of obeying, and profit is to bee conſidered, that wee may willingly graunt vntounto our brother, whatſoeuer ſerueth to the furthering of his ſaluation. As Paul admoniſheth in another place, all thinges are lawfull to me,1. Cor. 10.28. but all thinges are not expedient: and ſtraightwaies after hee addeth the reaſon, becauſe all thinges doe not edifie. And it is not in vaine that he repeateth againe, not for meate, ſignifiyng that hee requireth not an abſtinence wherein there might bee a haſſarde or loſſe of Godlineſſe, as hee ſaide of late: although wee doe not freely eate euerie meate, but abſtaine from the vſe of certaine meates for our brethren ſakes, yet the kingdome of God abideth perfect.
20 All thinges indeede are pure. Where as he ſaith all thinges are pure, that is by the way of conceſſion or graunting: and whereas hee addeth, but it is euill to the man that eateth with offence, That is by the way of exception, as though he ſaid, in deede the meate is good, but the offence is euill. For meates are giuen vsus that wee might eate them, without the breach of charitie, hee therefore defileth the vſe of pure meate, who in eating of it violateth charitie. Therupon he inferreth that it is good to abſtaine from all thinges which may turne to the offence of our brethren. And he putteth downe three words in order, to fall, to be offended, to be weakened. To this ſenſe: Let no cauſe of falling be giuen to your brethren, yea nor of offence, nor of infirmitie. For to be weakened is leſſe, then to ſtumble or be offended: and to be offended is leſſe, then to fall. Hee is ſaide to be weakened, into whoſe conſcience there is put ſome wauering or doubting: to be offended,What it is to be weakened, to be offended and to fall. whoſe conſcience is ſhaken with ſome greater perturbation: to fall, who in a maner is alienated from the ſtudie of religion.
22 Thou haſt faith? hauehave it with thy ſelfe before God. Hee is bleſſed, who iudgeth not himſelfe in that whiche hee examineth.
23 Hee which iudgeth if hee eate, is condemned: becauſe hee eateth not of faith. For whatſoeuer is not of faith, is ſinne.
22 Thou haſt faith. That hee might conclude, hee ſheweth wherein the commoditie of Chriſtian libertie doth conſiſt: whereby appeareth that they doe falſly brag of libertie, who can not gouerne themſelues in the vſe of it. He ſaith therfore, that the knowledge of libertie, ſeeing it is of faith, doth properly reſpect God: ſo then, he who is indued with ſuch certaintie, he muſt cō tent himſelfe with the peace of conſcience before God: neither is it neceſſary to come into poſſeſſion before men. It followeth then, that of ſet purpoſe it commeth to paſſe, if we offend our brethren in eating fleſh: becauſe no neceſſitie inforceth vsus thereto. Beſides this, it may eaſily appeare how wickedly this place is wreſted of many, who gather from hence, that it is not greatly materiall howe any doth behaue himſelfe in obſeruing fooliſh and ſuperſtitious ceremonies, ſo that he keep a pure conſcience before God. For Paule would nothing leſſe, as the text it ſelf doth teſtifie: and ceremonies are ordeined to the worſhip of God, and alſo they are part of our confeſſion. Finally, they which pull faith from confeſſion, do take from the ſunne his heate. Howbeit Paule here hādeleth no ſuch matter, but onelyonly diſputeth of ye free vſe of meate and drinke.
Bleſſed is hee that iudgeth not himſelfe. Here firſt of all he teacheth how we may lawfully vſe the giftes of God: ſecondly, how great an impediment ignorance is, that we vrge not the vnſkilfull, aboue the meaſure of their infirmitie. But he putteth downe a generall ſentence, which is extended vntounto all actions. Bleſſed (quoth he) is that man, is not giltie of euill to himſelfe: if ſo be he do duly examine his deedes. For it commeth to paſſe that many commit abhominable deedes, without any ſcruple of conſcience: but that is, becauſe their eyes being ſhut, they temerouſly put foorth themſelues, whither the blinde and furious intemperancie of the fleſhe doth lead them. For there is great difference betweene numnes or ſenſleſneſſe, and iudgement: hee then that maketh a choyſe in thinges, (if after the thing bee well conſidered and weighed hee be not bitten with the teſtimonie of an euill conſcience) is happie. For this peace only can make, that our workes pleaſe God. By this meanes that vaine excuſe is taken away, which many pretend by ignorance, ſeeing their error is intangled with dulneſſe and ſluggiſhnes. For if good intention (as they call it) were ſufficient, in vaine were that examination, whereby the ſpirite of God heere eſteemeth the deedes of men.
23 Hee that iudgeth, &c. Very well he hath expreſſed in one word, the affection of a wauering & vncertaine minde, what is neceſſary to be done. For he that iudgeth wauereth hither and thither, & is holden in ſuſpence betweene diuers deliberations, not knowing whereunto to incline. Seeing then the beginning of a good worke is the certaintie, and as it were the pleaſant ſecuritie of a minde that is wel ſtaied before God: there is nothing more contrary to the approbation of our workes, then wauering or doubting. And would to God, this ſentence were well grafted in the mindes of men: namely, that nothing is to be taken in hand, but that of the which the minde is fully reſolued,nothing muſt be done with a wauering minde. that it is acceptable to God: men would not keepe ſuch a ſturre in many parts of their life, or wauer, or thruſt on themſelues with a blinde force, whereſoeuer their owne imagination carieth them. For if our life be tyed vntounto this modeſtie, that one ſhoulde not touch a morſell of bread with a doubting conſcience, howe much greater circumſpection ought to be had in the greateſt things? For whatſoeuer is not of faith. The reaſon of this comdemnation: namely, that eueryevery worke how excellent & glorious ſo euer it be, if yet it be not grounded vponupon a right conſcience, is counted for ſin. For God regardeth not the outward ſhew, but the inward obediēce of the hart. Of yt only dependeth the eſtimatiō of our works. Furthermore, what kind of obediēce is yt, if any take vpō him yt, of the whiche he is not perſuaded, it is approued of god? where thē ſuch doubting is, hee is iuſtly condēned of preuarication, becauſe he doth againſt the teſtimonie of his conſcience. The worde faith is put heere, for a conſtant perſwaſion of the minde,Faith for a firm perſwaſion. and firme (as I may ſay) certaintie, and that not eueryevery aſſurance, but ſuch as is gathered of the truth of God. Therfore, wauering and doubtfulneſſe doe corrupt all our actions, howe bewtifull ſoeuer otherwiſe they be. Now ſeeing a godly minde can no where finde a ſure ſtay but in the worde of God: heere all fained worſhippinges, and whatſoeuer workes are deuiced by mans braine, doe vaniſhe away. For whiles that is condemned, whatſoeuer is not of faith, that is reiected, whatſoeuer is not grounded, and approued by the worde of God. Although this alſo is not enough, that that ſhoulde be approued by the worde of God, which we do, except the minde truſting to that perſwaſion doe cheerefully prepare it ſelfe vntounto the worke. Therefore this is the beginning of a right life, to cleane vntounto the woorde of God,The beginning of a right life. and goe whereſoeuer the ſame doth call vsus, leaſt our minds ſhoulde wauer.