Romans 14

Romans 14:1

HIm that is weak] Now the Apostle sheweth, how we ought to behave our selves towards our brethren in things indifferent, offending in the use of them not of malice, but for lack of knowledge in the point of Christian libertie. In this case they are to be instructed gently and patiently, so that we apply our selves to their ignorance in such matters according to the rule of charitie, bearing with them for a time, till they are more fully instructed.

in the faith] Either by weak in the faith, he meaneth a new convert, as Alipius sometimes was, who by reading this very Text of Scripture, and S. Augustines Discourse thereupon, was thoroughly and fully resolved in the Christian profession, as S. Augustine was by reading the former vers. Or by faith here the Apostle means not such a one who doubteth of the fundamentall points of Christian faith, but is not sufficiently instructed concerning the use of things indifferent; such a one the Apostle will not have us hun, but receive him into our company, yet not at the first, to trouble his conscience with those scrupulous points, lest by our doubtfull and uncertain disputations he go away in doubt more then he cme, or start back, with a wounded conscience.

not to doubtfull disputations] Or, not to judge his doubtfull thoughts. Or, the discernings of reasonings.

Romans 14:2

may eat all things] He that is perfectly instructed in the Doctrin of Christian libertie knoweth by faith, that the difference of meats appointed by the ceremoniall law is now taken away, and that he now may without scruple of conscience, eat of any wholesome and savorie meat with giving God thanks.

eateth bearbs] This he speaketh, saith Occumenius, of some Jews who embraced the Christian faith, yet out of tendernesse of conscience, being not sufficiently instructed in the Doctrin of Christian libertie, abhorred from swines flesh, and other meats prohibited by the law, and to the end they might give no offence, neither to the Jew zealous of the law of Moses in eating such meats, nor to the Christian by refusing them, and by their practise condemning them for eating such meats, they contented themselves with herbs.

Romans 14:3

Let not him that eateth] In such matters, saith the Apostle, let neither they which know their libertie, proudly despise their weake brother, neither let the unlearned frowardly and perversly condemne that which he understandeth not.

despise] Gr. Tec. judge.

for God hath received him] Into his family, that is, the Church, seeing he that eateth, and he that eateth not, are notwithstanding the members of Christ, neither he that eateth not can justly be contemned, neither he that eateth be justly condemned.

Romans 14:4

Who art thou that judgest another mans servant] See James 4:12. Because, saith the Apostle, He that is ignorant to day, may be endued to morrow with farther knowledge, that so he may also stand sure, therefore it belongeth to God, and not to man, to pronounce the sentence of condemnation.

master] Gr. Lord.

Yea, he] Gr. But he.

holden up] Or, established.

Romans 14:5

one day above another] He speaketh not of such, who after a Heathenish manner accounted some dayes good and fortunate, but others evill and unluckie. For such at all are not to be born withall among Christians. But of such converted Jews, who though they beleeved in Christ, yet thought such dayes as were appointed by the law for fasting, or feasting, to be more apt, and fit them others for the worship of God.

fully perswaded in his own mind] Or, fully assured. That he may say in his conscience, that he knoweth, and is perswaded by Jesus Christ, that no meat or day is unclean, or profane in it selfe, and this perswasion must be grounded upon Gods word.

Romans 14:6

that regardeth] Or, observeth.

regardeth it unto the Lord] Or, observeth. That is, he that keepeth the difference of dayes, he doth it in honour of God, who in his law appointed such difference of dayes, and this weak Christian knoweth not but that that law is yet in force.

regardeth] Or, observeth.

to the Lord he doth not regard it] That is, he observeth not the difference of dayes in honour of the Lord Christ, who hath freed all true beleevers from all legall observations, which he being now perfectly instructed in the faith, knoweth to be but shadows vanishing at the presence of the body, which is Christ. Now because he that observeth the day, observeth it to the Lord, as likewise he that observeth it not, observeth in not to the Lord, God shall judge whether these do well or not, and therefore you should rather strive about this, how every one of you may be allowed of God, then thinke upon other mens doings, and rashly and uncharitably censure them.

eateth to the Lord] Giving God thanks: he that eateth indifferently of all meats, eateth in honour of God, giving him thanks both for the meat he hath given him, and for the libertie he hath granted him to eat of it.

to the Lord the eateth not, &c.] He that tasteth not of any meat prohibited by the law of Moses doth it in honour of God, who appointed such a difference to be observed, and he giveth him thanks both for the meat he affordeth him, and for the direction of his choice delivered in the law, which he knoweth not as yet to be abrogated.

Romans 14:7

For none of us liveth to himself] We must not stick in the meat it self, but in the use of it: so that he may justly be reproved, who so liveth that he casteth not his eye upon God. For both our life and death ought to be dedicated to him, and for this cause properly and principally Christ died, and not simply that we might eat this or that meat.

Romans 14:8

For whether we live] Gr. If we live.

whether we die] Gr. If we die.

Romans 14:9

died, and rose, &c.] Gr. Tec. died, and lived.

Romans 14:10

But why dost thou judge thy brother] The conclusion is, we must leave to God his right, and therefore in matters which, according as the conscience is affected, may be neither good or evill, the strong must not slight, much lesse condemn the weak brethren.

we shall all stand before the judgement seat, &c.] See 2 Corinthians 5:10.

of Christ] Gr. Tec. of God.

Romans 14:11

As I live, saith the Lord] See Isaiah 45:23. Phil. 2. 10. This is the forme of an oath proper to God only. For He and none but He hath life and being of himself.

Romans 14:13

that no man put a stumbling block] He rebuketh by the way, those malicious judgers of others, who occupy their heads about nothing so much, as to find fault with their brothers actions; whereas they should rather bestow their wits upon this, that they do not by their disdainfulnesse, or rash censuring, either cast their brethren clean down, or give them any offence by the unseasonable use of their Christian libertie. Here (the difference between, scandalum datum, and scandalum acceptum, must be retained: a scandall taken and not given is, when any taketh offence at us for discharging our dutie, as the Pharisees took offence at Christs doctrin and miracles; a scandall given is, when by our undiscreet carriage, or unseasonable use of our Christian libertie, we minister a just occasion of offence to our brother.

occasion to fall in his brothers way] Gr. occasion of offence to his brother.

Romans 14:14

unclean] Gr. common.

of it self] Or, by it self.

Romans 14:15

with thy meat] Gr. for, or, by occasion of thy meat.

now walkest thou not charitably] Gr. according to charitie. Because thou bearest not with thy brothers infirmitie, but being puft up with the knowledge of thy Christian libertie, takest no care how thou woundest his weak conscience.

Destroy not him with thy meat] See 1 Corinthians 8:11. That is, give him not such offence by the abuse of thy Christian libertie, that thou alienate his mind from the Christian profession, and thereby become the ruine of him for whom Christ died, whose example we ought to follow, who was so farre from destroying the weak with meat, that he gave his life for them.

Romans 14:16

good be evill spoken of] By the abuse of Christian libertie, the Gospel cometh to be evil spoken of, as though it opened a way to attempt any thing whatsoever, and emboldened us to all things.

Romans 14:17

is not meat and drink] That is, dependeth not upon, or consisteth not in these outward things, but in the study of righteousnesse, and peace, and comfort of the holy Ghost.

Romans 14:18

in these things serveth] Gr. Tec. in this serveth.

Romans 14:19

follow after the things which make for peace] Gr. things of peace. Here is a generall conclusion; the use of our libertie, yea, and of our whole life, ought to be referred to the edifying of one another; insomuch, that we esteem that unlawfull by reason of the offence of our brother, which is of it self pure and lawfull.

Romans 14:20

All things indeed are pure] See Titus 1:15.

Romans 14:21

It is good neither to eat flesh, &c.] See 1 Corinthians 8:13.

Romans 14:22

Hast thou faith] Here he giveth a double warning in these matters; one which pertaineth to the strong, that he which hath obtained a sure knowledge of this libertie, keep that treasure to himself, to the end that he may use it wisely and profitably: the other which respecteth the weake, that they do nothing rashly by other mens example with wavering consciences; for that cannot be done without sinne, whereof we are not perswaded by the word of God, that he liketh it and approveth it.

alloweth] Or, proveth.

Romans 14:23

he that doubteth] Or, discerneth and putteth a difference between meats. He that is well assured of the Christian libertie, he may well abstaine even from lawfull things, to condescend to the weaknesse of his brethren: but he that is not so assured, neither may, nor ought thus to pleasure another against the dictate of his own conscience.

is damned] Or, condemned. He that is not fully assured as yet, that all kinde of meat is clean and lawfull, if he notwithstanding eat of meats forbidden by the law, he wounds his own conscience, and makes himself guiltie of condemnation.

for whatsoever is not of faith, is sinne] Or, and whatsoever. Although S. Prosper and other Divines both ancient and later, alledge this Text, to prove that all the works of Infidels are sins, because they are done by men who have not faith, and by consequence, this rule of the Apostle may some way serve to discover, and refute that errour of Papists and Pelagians, who deny all the works of infidels to be sins: yet the proper and genuine meaning of this assertion of the Apostle, is not, whatsoever is done by an Infidell is sinne: but whatsoever is done even by a beleever with a wavering conscience, without assurance that the work he doth is pleasing unto God, and hath warrant from his word, to him is sinne.