The second case, as to indifferent things, is about the observation of days. Many of the believing Jews could not be taken off from solemnizing those feasts which were of God's own founding and instituting among the Jews. Another looked upon them truly as abrogated by Christ. Now the apostle advises, that neither the one nor the other, neither he that regardeth, nor he that regardeth not those days, should be judged, or hardly censured for so doing, because he acts therein according to the direction of his conscience. He that according to his light doth either eat or not eat such meats, keep or not keep such days, intends or designs it as an act of obedience to God; praying for, and giving thanks unto Almighty God for his acceptance. So then, if they both aim at the same end, they ought not to condemn one another for each other's act. Learn hence, That persons disagreeing with us, and differing from us in lesser things, from a real principle of conscience, firmly persuaded that what they do, or refuse to do, is for the glory of God, and out of a sincere de. sire to please him, ought not to be judged by us, but left to the righteous judgment of the heart-searching God. 7 For none of us liveth to himself, and no man dieth to himself. 8 For whether we live, we live unto the Lord; and whether we die, we die unto the Lord : whether we live therefore, or die, we are the Lord's. Here our apostle proves what he had before asserted, that christians in their particular actions have a special regard to the Lord and his honour, because they devote themselves, living and dying, to the service of him, and his glory: None of us, christians, lives unto himself, but we spend our lives in his service; neither do we die unto ourselves, nor when we please, but when he appoints: therefore living or dying we are his. From the words, absolutely considered, we may learn, That the best evidence we can have that we are Christ's servants, is this, when we make our aim and scope, our design and care, to live and to die unto Christ our Lord, and not unto ourselves. Quest." But when may we be said to live unto the Lord, and to die unto the Lord?" Ans. When we do not frame our lives after our own wills, but according to the word and will of God, making that the rule and ground of all our actions; when the great end why we desire life, is to do service for Christ on earth, and to be fitted by him for the fruition of him in heaven. Finally, then we live and die unto the Lord, when we are willing to be at the disposal of God, both for life and death; and this as to time, manner, and means; yea, all circumstances whatsoever, both of life and death. When a man is willing to lay down his life for the Lord, or at the call of the Lord, it is a certain evidence that he liveth and dieth to the Lord. 9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. 10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment-seat of Christ. 11 For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. 12 So then every one of us shall give account of himself to God. Three things are here observable: 1. That Jesus Christ, by virtue of his meritorious passion, and glorious resurrection, was constituted Lord of all things, and has power to judge all persons. To this end he might be Lord both of the dead and Christ died, rose again, and revived, that living; that is, be the judge and rewarder of all mankind. Observe, 2. That to this supreme and absolute Lord every one of us must give an account of our actions, and from him receive our final doom: We shall all stand before the judgment-scat of Christ. Observe, 3. The argument which the apostle draws from hence to dissuade us froin censuring and judging one another; and that is drawn from the consideration of the last and final judgment, which we are all hastening apace unto. Why dost thou judge thy brother? We shall all stand before the judgment-seat of Christ. As if the apostle had said, "Let there be a mutual forbearance among christians: do not rashly judge and uncharitably censure one another, because in some little things you differ from each other. What though your brother cannot in conscience comply with your opinion or practice; must you presently accuse him of stomach, and condemn him for stubbornness, calling his non-compliance obstinacy and humour, pride and singu larity, which he calls conscience towards God? Remember the judge standeth at the door, and you must suddenly stand before the judgment-seat of Christ; where every one of us must give an account of himself to God." Where note, The universality of the subjects rendering this account: Every one of us. The subject matter of which the account must be rendered; and that is of ourselves. As also the designation and description of the person unto whom this account must be rendered; and that is, to the all-seeing and heart-searching God; to God the Creator, but especially to Christ the Lord, the Redeemer, who is such a judge as the power of the mightiest cannot daunt; such a judge as the riches of the wealthiest cannot bribe; such a judge as the subtilty of the wisest cannot delude; such a judge as there is no appealing from, no repealing of his sentence: Therefore judge nothing before the time, till the Lord cometh. 13 Let us not therefore judge one another any more but judge the rather, that no man put a stumblingblock or an occasion to fall in his brother's way. 14 I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean. 15 But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. 16 Let not then your good, be evil spoken of. Observe here, 1. How the apostle advises persons to be very cautious in the use of their christian liberty: Put not a stumbling-block, or an occasion of falling, into your brother's way. Learn thence, That to use our christian liberty when it may be an occasion of sin, by laying a stumblingblock before others, although we do not use it with an intent or purpose to make them stumble, is very sinful. Observe, 2. The apostle's final determination concerning those meats which some of the Jews scrupled as unclean: I am persuaded by the Lord Jesus, that there is nothing unclean of itself. The difference and distinction of meats, as clean and unclean, was taken away by our Lord Jesus Christ. Observe, 3. That although the apostle pronounces that there is no meat unclean in itself, yet notwithstanding this, to him that esteemeth any thing unclean, to him, as to the use 115 of it, it is unclean. Observe, 4. With what tenderness the apostle directs all christians to carry themselves towards their weaker brethren, even to the abridging themselves of their lawful liberty in the use of indifferent things, rather than give the weak an occasion of offence. If thy brother be grieved with thy meat, (though no meat be unclean of itself,) yet in eating thou doest amiss, for three reasons: (1.) Because it is against the laws of charity so to act in things indifferent: If thy brother be grieved, now walkest thou uncharitably. (2.) Because it is the way to occasion him to sin, and consequently to do what in us lies to bring destruction upon him, for whom Christ died: Destroy not him with thy meat, for whom Christ died. (3.) Because eating thus with offence to the weak, causeth christian liberty, purchased by Christ, to be evil spoken of before the world: Let not then your good be evil spoken of. The sum of the whole is this, To show how uncharitable, unsafe, and unchristian a thing it is, to make such an undue use of our christian liberty, as may occasion our weak brother to fall or stumble. 17 For the kingdom of God is not meat and drink; but righteousness and peace, and joy in the Holy Ghost. That is, "The spiritual kingdom of God and Christ in the world consisteth not in these little things of meat and drink, but in righteousness towards God and our neighbour; in peace, that is, in peaceableness of disposition, in christian love, concord, and unity; and in joy in the Holy Ghost, that is, in the joyful sense of the love of God, shed abroad in the heart by the Holy Ghost. In these things christianity consists." Learn hence, That the essence of christianity, and the life of religion, is far from consisting in little and indifferent things: and therefore for persons to lay a mighty stress upon them one way or the other, is neither wise nor safe. Learn, 2. That righteousness and holiness, charity and peaceableness, love and joy, and such like fruits of the Holy Spirit, these are the great things wherein christianity, or the kingdom of Christ, consists, and in which the life and soul of religion is found: The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. 18 For he that in these things 116 serveth Christ, is acceptable to God siderable a matter as eating is, endanger the and approved of men. He that in these things, that is, in righteousness, and peace, and joy in the Holy Ghost, serveth Christ, is acceptable to God. That is, this shows and evidences that he is a person accepted with God, and approved of men, of wise, charitable, and good men; yea, the natural consciences of men in general will applaud and approve what is done by him, notwithstanding the fore-mentioned difference in lesser things concerning meats and days. Learn hence, That the love and practice of religious duties, such as righteousness and peace, is a clear and strong argument of a person's acceptance with God. Learn, 2. That such as are for those things accepted by God, ought by no means, for differing from us in lesser things, to be disowned of us, and cast out of communion by us. 19 Let us therefore follow after the things which make for peace, and things wherewith one may edify another. This verse is an inference drawn from the foregoing discourse. Seeing the kingdom of God, or our common christianity, doth not consist either in the doing or declining of these little indifferent things, let us by no means hazard the peace of the church, or break communion with such as in their sentiments differ from us; much less let us despise and set at naught each other, upon the account of these small, yet unhappy differences. But let us ear. nestly pursue the things that make for the common peace of all christians, and the things by which we may further each other's edification and salvation." Learn hence, That in case of any emergent differences among christians, it ought to be the joint care and endeavour of all and every one to pursue the things which make for peace, and that this peace be such as will consist with, and greatly help forward, the good of the church: Let us follow after the things which make for peace, and things wherewith one may edify another. 20 For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence. That is, for meat destroy not thou the work of God. Do not thou, for so incon christianity of thy brother, or hazard the stedfastness. 21 It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak. It is not good; that is, it is not charitable to make use of any part of our christian liberty, when by so doing any weak christian is offended, discouraged, and driven from his profession, and brought to any kind of sin. And if it be a christian's obliged duty to forbear the use of indifferent things, when it is a scandal to the weak; how much more is it a duty to avoid obtruding and imposing such things to the scandal, offence, and hurt of others. 22 Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. Here the apostle answers an objection: "Some might be ready to say, that they had faith, that is, a firm and full persuasion that it is lawful for them to eat those meats, which others judged to be sinful; and therefore it is necessary that they profess it, and own it, and assert their liberty." The apostle answers," Hast thou more knowledge than he, to believe those things to be lawful, which he apprehends to be sinful? Keep thy knowledge and belief to thyself, to justify thy actions before God, but use it not to the hurt and prejudice of others; for he is a happy man, that when he knows a thing to be lawful, doth so use his liberty about it as not to offend others, or condemn himself; for that is a sad kind of knowledge which is used to destroy others, and condemn ourselves. Such christians as have different sentiments from their brethren, as to the matters of indif ferent things especially, ought to keep their judgment and opinion to themselves, and not to hazard the peace of the church by an imprudent publication: Hast thou faith have it to thyself. 23 And he that doubteth is damned if he eat, because he eateth not of faith for whatsoever is not of faith is sin. That is," He that doubteth whether he should eat or no, and yet eats, is condemned of himself, because he doth a thing when he is not satisfied of its lawfulness; for whatsoever is not done of faith, that is, with a persuasion that it is lawful, is to him that does it undoubtedly sinful." What ever a man does, believing it to be a sin, is certainly a sin in him. Here observe, That an erring conscience binds us to do nothing against it. A scrupulous conscience is a troublesome one, but it is better than a presumptuous conscience. As we must not nourish our scruples and doubtings, so neither must we act against our scruples and doubts. In short, no man is to act contrary to his conscience; but then it is as much his duty to inform his conscience, as to follow his conscience. To act against conscience is a very great sin; but a man may act according to his conscience, and yet be a very great sinner. St. Paul, when he was a bloody persecutor, tells us he acted according to his conscience; Acts xxxvi. 9. I verily thought with myself that I ought to do many things against the name of Jesus of Nazareth. Pray we then for a conscience rightly informed by the word of God: and that we may so follow the dictates and directions of it whilst we live, that it may neither reprove nor reproach us when we come to die. Amen. CHAP. XV. Our apostle having spent the following chapter in a general exhortation and direction to stronger christians, how they should carry themselves to wards their weak brethren in the use of their christian liberty about indifferent things, advising them neither to be censorious in judging one another, nor yet to put a stumbling-block in the way of one another to occasion their falling: in the former part of this chapter he proceeds upon the same argument, and prosecutes the same design, exhorting the stronger christians to bear with the infirmities of their weaker bre thren, and this from the example of Jesus Christ. And accordingly he bespeaks them thus, ver. 1. WE then that are strong ought to bear the infirmities of the weak, and not to please ourselves. 2 Let every one of us please his neighbour, for his good to edification. 3 For even Christ pleased not himself; but as it is written, The reproaches of them that reproached thee fell on me. Observe here, 1. A great doctrine asserted, and a special duty declared, namely, that the strong, that is, such as do thoroughly understand their christian liberty, should bear with the infirmities, the ignorance, frowardness, and scrupulousness of the weak, and also forbear the doing of that of men who have not the same measures of which may scandalize and hurt the souls knowledge with ourselves; The strong ought to bear the infirmities of the weak. Observe, 2. The universality of the duty: We, that is, not only all private christians, but all church-governors. He puts himself into the number, that he may propose himself as an example of the following duty; we, that are the officers, the pastors, and governors of the church, like parents who bear with children in their waywardness, so must we bear, though not with heresies with such errors and mistakes in both as in doctrine, or enormities in practice, yet proceed from ignorance, or common infirmities. Observe, 3. A farther duty urged and enforced, namely, not to please ourselves, but others: Let every one of us not please ourselves, but our neighbour; that is, not please ourselves by insisting upon the use of our lawful liberty, but ra ther, for the sake of others, depart a little from our own right. Yet observe, 4. The limitation and restriction of this duty: for his good to edification. It is not simply his neighbour." The heretic, the drunkard, and absolutely said, "Let every one please and others, would like that well, to have every one speak and act as they do but the rule is, to please every man for his good to edification; thus far we may please them, but no farther. Edification is the rule, the scope, and boundary, of all our complacency in and compliance with others. Observe, 5. How the apostle urges and enforces this duty, from the example of Jesus Christ : he pleased not himself, therefore such as profess faith in him must study to be as he was. Nothing was more remote from Christ when here on earth, than self-seeking and self-pleasing; he did not consult his own ease or satisfaction, but rather respected others' benefit than his own; yea, he was so far from pleasing of himself, that he did willingly expose himself to all the reproaches and contumelies of men, in obedience to his Father's will; and was so tender of God the Father's honour, that all the reproaches which fell upon the one affected and afflicted the other: The reproaches of them that reproached thee fell on me. Now from the whole we note, That christians ought to be very tender towards one another in the use of their lawful liberty; they must not do whatever they please in things of an indifferent nature, without showing any regard to others; much less should they please themselves in a proud reflecting upon their own knowledge, and in contemning those that have not so great a latitude and liberty as themselves. We that are strong ought to bear the infirmities of the weak, &c. 4 For whatsoever things were written aforetime, were written for our learning; that we, through patience and comfort of the scriptures might have hope. The apostle here informs us what is the general use of the holy scriptures, and what is the particular reason for which they were written; namely, 1. For instruction, they were written for our learning; all the precepts, promises, threatenings, rewards, and punishments, recorded in the scriptures, are for our information, conviction, and direction. 2. They were written for our comfort and consolation also, that we through patience and comfort of them might have hope: that is, that we through patience in bearing the like censures and reproaches, which we find the scripturesaints have borne before us, might have hope of being rewarded as they were for it. Learn hence, That the great end for which the holy scriptures were written, was the informing of our judgments, and the directing of our practice; that by the examples which we find there of the patience of holy men under sufferings, and of God's reliev ing and comforting them in their distresses, we might have hope, yea, confidence and assurance, that God will also comfort and relieve us, under the like pressures and burdens. 5 Now the God of patience and consolation grant you to be likeminded one toward another, according to Christ Jesus; 6 That may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. ye Observe here, 1. How the apostle concludes his foregoing exhortation, with votive supplications, and fervent prayer. The ministers of God must follow the word they deliver with prayer; they must not only wrestle with their people, but they must wrestle with God for and in behalf of their people, if they ever hope to overcome. Observe, 2. The prayer and supplication itself; and that is, for concord and unity among christians: That they may, with one mind and one mouth, glorify God: that in their christian assemblies they may all worship God after the same manner, and not one this way, and another that. Unity among christians in common conversation, but especially in church-communion, is a very desirable mercy, and much to be prayed for by the ministers of God. Observe, 3. How the apostle addresses himself in prayer to God for his mercy under a double title, (1.) As a God of patience, The God of patience grant you to be like-minded; intimating what great need there is of patience, in order to maintain love and unity among christians; and, that God must be applied to in prayer, who is the author of it, to produce and work this grace of patience, in order unto peace and unity among christians: The God of patience grant you to be like-minded. The unity of the saints greatly depends upon the exercise of patience one towards another; and that they may attain it, he begs the God of patience to give it. (2.) Our apostle joins with this another title, namely, The God of consolation; wherein he points them to that abundant comfort which would result to themselves from such a blessed unity, continued and maintained by the mutual exercises of patience and forbearance one towards another; The God of patience and consolation grant you to be like-minded one towards another. Observe, 4. The pattern and example which he lays before them, to excite and quicken them to this duty, namely, the example of Christ himself: According to Christ Jesus, that is, according to the example of Christ Jesus; as if the apostle had said, "Let us consider how the Lord Jesus bears with us, how many thousand infirmities and failings doth he find in the best of us, yet is he pleased to maintain communion with us; and shall not we after his example do the like, that thereby God may be eminently glorified by us?" Observe, 5. How God is called the Father of our Lord Jesus Christ, |