fpirit, by their ufe of fuch things as are not very neceffary, but at most indifferent, if they can have any cloke of liberty and feen advantage thereby; and fo ready are Chriftians to halt in their race of fpiritual joy and gladnefs, and to be mared in their peace and tranquillity, that fome'times the fight of another's ufe of what is in itself lawful, will be enough to do it: If thy brother be grieved with thy meat. The trong cared little to put the weak to this grief of mind by their very meats, seeing it was fomething for their advantage, and conform to their chriftian liberty, and the weak were too foon fhaken by this practice which was in itfelf lawful. III. It is a most unchriftian, uncharitable thing for Chriftians, to be fo little affected towards the fpiritual emolument and comfortable walking of their brethren, and fo little moved with what difcourageth their fpirits, leffeneth their joy, and mareth their chearful walk in the way of godlinefs, as not to forbear the use of indifferent things, when the peace, calmnefs, joy and gladness of their brethren stands upon it; but if thy brother be grieved with thy meat, now walkeft thou not charitably. IV. Howbeit many think httle of ftumbling others, and fcandalizing them, or of their use of indifferent things, whereby others are so scandalized; yet, in God's account, the doing of that whereby, our brother is but grieved in his own mind, for thinking us not fo tender in our walk as he could wish, or fome fuch way, is foulmurder; as being a doing, fo far as lieth in our power, what may fadden his heart, fo as to make him go back in the way of godliness, tho' it should never actually fall out fo; the grieving of our brother with our meat, is a destroying of him, Destroy not him with thy meat. See 1 Cor. viii. 11. V. Tho' it be impoffible that ever any fuch as Chrift laid down his life for, and by the price of blood redeemed from hell and death, should actually perish; yet we may be guilty of foul-murder before God, I VI. This fin of fcandalizing the weak, draweth deeper than many are aware; it is no less than a counterworking of Chrift, a labouring to rob him of his purchase, even of his dear purchase of blood; and to fpoil him of thofe for whom he has laid down his life; it is a destroying of him for whom Chrift died, even tho' he who is scandalized be none of those for whom Chrift hath laid down his life; for he may be fo for any thing we know, and we should account fo in charity of all profeffors. See 2 Cor. viii. 12. VII. Were we ftudying the rules of charity more, and confidering the nature of this deed of fcandalizing our brother, and particularly how it were foul-murder, even a murdering of fouls purchased by Chrift at the dearest rate, the rate of his blood, we durft not adventure to be fo addicted to our own pleasures, wills, advantage or ease, under pretext of authority, or shelter of that kind, as to adhere to the practice of things not abfolutely neceffary, but at beft only indifferent, when the edification of our neighbour is endangered thereby; for these are the arguments the apoftle ufeth here; Now walkeft thou not charitably; deftroy not him with thy meat for whom Chrift died. See 1 Cor. viii. 11. ed of Chrift, but a licentioufnefs authorized by Satan, and fo to blafpheme the fame, which fhould be guarded against by all means poffible, and fo far as as lieth in your power. OBSERVATIONS. I. Our carriage becometh fcandalous and offenfive unto our neighbour, when he is thereby induced to have finifter thoughts of Chriftiauity, and of our profeffion, and to vent his ill thoughts thereof, to the dishonour of God; that is, when our good is evil Spoken of. II. Such is our corruption, that when any who are of a contrary judgment unto us, walk otherways than we think doth become Chriftians, we will not impute that unto their perfons, and account it a perfonal escape, but are ready to impute it unto their principles, and cry out against their profeffion, and blafpheme even that whereof God is author; fo did the weak here blafpheme that which was good, and that upon this fcore: Let not your good be evil spoken of, or blafphemed. believers, fo as it fhould go near their heart to hear the fame reproached, and fhould therefore by all means prevent the fame: therefore their profeffion and chri ftian liberty is called here, their good; Let not your good be evil spoken of. VERSES 17. 18. For the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost. For he that in these things ferveth Chrift, is acceptable to God, and approved of men. T Here is a feventh argument here laid down, to this purpose: You take it ill to have your liberty abridged in these indifferent things, and are so stiff and violent for the practice of them as if they were of more concern to your everlasting intereft; but this is your mistake, these indifferent things are not fo abfolutely neceffary unto falvation as you imagine; and fince they are not of fuch neceffity, why lay you fo much weight upon them? why are you fo fo loth to forbear the use of them, even when your brother is offended thereat? For illuftration of this argument, he tells them, 1ft, That the kingdom of God is not meat and drink; that is, that the practice of thefe indifferent things is not the hinge upon which our everlasting wellbeing turneth; they are not of abfolue neceffity for a state of grace, to bring us or keep us in favour with God, 1 Cor. viii. 8. nor yet for a state of glory, as if there were no enjoyment of the favour of God during eternity, without the practice of indifferent things. 2dly, He fheweth what things are far more neceffary, and far more to be looked to, and nameth three partiIV. The profeffion of Chriftianity, and culars, 1. Righteousness; that is, to be the liberty which Chrift hath purchased cloathed with the righteoufnefs of Chrift unto his followers, however enemies and for juftification, Rom. iv. 13. and ix. 30. ftrangers thereto account little of it, yea, and to have the grace of God's Spirit do defpife and fpeak evil thereof; yet it fanctifying us, whereby we may be enabled ought to be precious in the account and to walk in all our duties, of holiness toeftimation of, and most acceptable untowards God, Rom. vi. 18. and towards our III. Tho' Chriftians ought not to be feeking a name in a world, and propofing that as a main thing; yet fo tender ought they to be of their name and profeffion, wherein God's glory is fo much concerned, that by all means they should labour to walk fo circumfpectly as none may have any occafion given of thinking or fpeaking reproachfully and difgracefully of Chriftianity; and in particular, fhould not lay the profit or advantage they can have by the practiling of things indifferent, in the ballance with that: For this is the fum of the apoftle's argument, Let not your good be evil spoken of. God hath granted liberty, and account fuch and fuch actions which in themfelves are but indifferent, of great neceflity towardslife and falvation; for fo did the strong here look upon their eating and drinking as neceffarily tending to life, and as if the kingdom of heaven confifted therein; and therefore the apoftle was forced to tell them, that the kingdom of God was not meat and drink. II. It is ordinary to fee fuch, ufing fair and fpecious pretexts, who go on in the practice of fuch things as are not abfolutely neceffary unto falvation, to the offence and fcandal of the weak followers of Chrift; and all their fair pretexts and excufes will not exoner and free them at the hand of God: the strong here pretended that their keeping up of their chriftian liberty, was a thing they were called to, as they would not hazard their everlafting life and portion int the kingdom of God; they pretended that the kingdom of God was in meat and drink. neighbour, 1 Cor. xv. 3. 4. and in particular keeped from wronging his foul by our walk. 2. Peace; that is, reconciliation with God thro' faith, Rom. v. 1. peace in our own confciences, Phil. iv. 7. Col. iii. 15. and following of peace with others, 2 Tim. ii. 22. Heb. xii. 14. 2 Cor. xiii. 11. Mark ix. 50. 3. And joy in the Holy Ghost, a fruit of the other two; and it is that heartgladness and rejoicing which believers may win to thro' the apprehenfion of friendfhip made up with God thro' faith, 1 Pet. i. 8. and this is wrought thro' the Holy Ghoft, as being one of his fruits, Gal. v. 22. and fo includeth an endeavouring, on our part, to help forward the joy, and to do nothing that may fadden the fpirits, and mar the rejoicing of any believer; these things, would he fay, are far more neceffary, and should be far more ftudied. And therefore, 3dly, he both confirmeth the neceffity, and exhorteth to the practice of thefe, faying, verfe 18. For he that in thefe things ferveth Chrift, is acceptable to III. Tho' there be no action which we God, and approved of men; that is, he do as rational men, but falleth under the who in the exercife of thefe duties is ferv-law of God, either prohibiting or coming Chrift and promoting his honour, is accepted of God; and not the man who is laying too much weight upon the practice of indifferent things: The Lord looks upon that as acceptable fervice, and it is ap proveable of men who have any understanding in thefe matters; and therefore the exercise of these things which will be a fervice to Chrift, rewarded of God, and highly thought of by honeft men, muft be more neceffary for falvation than the eating of meats, under the pretext of chriftian liberty, and therefore should be more ftudied and laid to heart. OBSERVATIONS. I. As upon the one hand people are too ready to make the way to heaven broader than it is, in taking liberty to themselves where God hath granted none; fo upon the other hand, they are ready to lay too much ftreis upon thefe things, wherein manding the fame, if it be confidered as cloathed with all its circumftances; yet there are fome actions in their own nature indifferent, fo as they may, or may not be done, according to the change of circumftances; and which if abstractly confidered have no neceffary connection with life or death, fo as the doing of them will render us the more acceptable to God, or the forbearing of them, the more unacceptable: The kingdom of heaven is not in meat and drink: Their earing of fuch meats, in itself, was a thing indifferent, neither commending nor discommending them unto God. See 1 Cor. viii. 8, IV. It is a heinous offence before God to practise that which is in itself indifferent, to the fcandal and offence of our brethren, notwithstanding of a perfuafion, which we may have of fome neceffity lying upon us to practise the fame: It was foul-murder before God in the strong here, to eat fuch meats, meats, to the ftumbling of the weak, notwithstanding the ftrong looked upon it as a matter wherein the kingdom of heaven did confift. ཏི V. In a time when offences abound, and many are ready to ftumble at what another doth; it were every ones duty to be well acquainting themselves with the nature of thefe actions they are about to do, and to know whether they be abfolutely neceffary to be done or forborn, leaft they endanger their own fouls by provoking God, or fuch as may be done or left undone without any detriment to our fouls: therefore doth the apostle think it neceffary here to inftruct them touching the nature of these actions, about which the queftion was: The kingdom of heaven is not meat and drink. VI. A foul must be cloathed with the righteoufnefs of Jefus Chrift, and thro' the grace of the Spirit of God must be endeavouring after conformity with the law of God, in all the duties therein required, both towards God and man, that looks to have any portion in the kingdom of God; for the kingdom of God confifts in righteoufnefs: But in righteousness. VII. We must be looking upon it as a neceflary duty for us, always to be labouring to keep up peace with God, and endeavouring what in us lieth to keep peace with our neighbours alfo; and when ever a foul thro' faith has gotten on the righteoufnefs of Jefus Chrift, then followeth peace and reconciliation with God; But in righteoufnefs, and peace. After righteoufnefs followeth peace. VIII. As the Lord is pleafed fometimes to manifeft his goodnefs unto his own people, and fhew them that he is reconcil ed unto them thro' Jefus Chrift, and fo fpeak peace to their confciences; fo doth he now and then ftir up the fpirits of his people to rejoice upon the fight of their happy and fure eftate in him, and excite their paffion of fpiritual and heavenly joy; and it is the duty of believers to put a great price on this, and to beware to do any thing that may fadden the hearts, and quench the joy and rejoicing of other be lievers, feeing this joy and rejoicing is the arles of heaven, 1 Pet. i. 8. And joy in the Holy Ghost. IX. Tho' carnal things may raise up a carnal fpirit to carnal joy, in the midft whereof there may be fadnefs; yet this fpiritual, heavenly joy, ravishing the foul, and making it to exult in the hope of the glory of God, is a fruit of the fpirit of God, and is wrought in the foul of one who is cloathed with the righteousness of Chrift, and has feen its intereft in him, having peace and calmnefs in their confciences; it is the joy of the Holy Ghost, and it is after righteoufnefs and peace. X. In a time when offences do abound, it were good for believers to be much exercifed with thoughts about matters of main concernment, and taken up with duties more immediately touching a life of grace here, and of glory hereafter, and of uncontroverted usefulness; for the apostle thinks it fit at this time, to yoke them to other works than fuch as tended to debate, even to that wherein the kingdom of heaven doth confift, as righteoufnefs, peace and joy, faying, He that in these things ferveth Chrift, is acceptable to God, &c. XI. The puting on of the righteoufnefs of Chrift thro' faith, walking in righteoufnefs towards God and man, keeping peace with God, following after it with men, rejoicing in the Lord, and promoving the fpiritual joy of others, is fpecial fervice to Chrift, tending much to his honour and glory: In these things there is a ferving of Chrif; He that in tiefe things ferveth Chrift. XII. To be about the fore-mentioned duties, whereby Chrift is glorified, as Lord and Chrift, is the way for us to be accepted of God, owned and approven of him, and to reap the rich reward of grace in the end; He that in these things ferveth Chrift, is accepted of God. XIII. Howbeit fome may be applauded and and cried up for standing upon punctilios, and practising every thing, which the utmoft limits of their liberty will allow, tho' to the fenfible hazard and detriment of o ther weak Chriftians, and be more hot about thefe indifferent matters, than about matters of more everlasting concernment and neceflity; yet none but fuch as do willingly poftpone fuch trivial matters, unto the things of the kingdom of heaven, and are more exercised about these than about mere indifferences, in a time when offences abound, are only worthy of commendation and applause of men (as he is the only man who fhall have God's approbation) and will have the praife of fuch as are endued with spiritual understanding: 'He that in these things ferveth Chrift, is approven of men. VERSE 19. Let us therefore follow after the things which make for peace, and things wherewith one may edify another. Upon Pon the grounds mentioned, ver. 17. 18. he preffeth the duties mentioned, ver. 17. in fo far as they concerned their neighbours, in two words, viz. peace, and things tending to edification, which takes in both righteoufnefs, and promoving of their joy in the Holy Ghoft: let us therefere follow after, purfue hotly, and with earneftness, the things which make for peace; all thefe things which will ferve as ufeful to procure and keep up peace with your neighbour Chriftians, and banish jars, contefts and fruitlefs difputes about indifferent things: And things wherewith one may edify another; that is, fuch ways and courfes as will promove and advance our fellow-chriftian in his journey towards heaven, and build him up in his molt holy faith. And withal, he points at two other arguments to diffu.de them from the exercife of indifferent things, in this cafe of fcandal, as, t. Your meddling with thefe indifferent things now, in cafe of fcandal, is a way only to keep up divifions, diffentions, emulations, jars and debates, and to banish peace, unanimity, hearty concord and agreement, that should be among believers; now peace should be lovely and delightfome unto you. 2. Not only is your prac tice in this cafe, barring of the door on peace, but also it is an enemy to edification and helping forward your neighbour, whom you are bound to edify all you can: OBSERVATIONS. I. In a time when offences do much abound, thro' the practice of indifferent things, there ufeth to be much unreft, difquietnefs, divifions, debates, quarrels and endless, intricate, doubtful difputes, and every thing every thing tending to fofter jealoufies, controverfies, ftrife and contention; the apoftle's propofing the earnest seeking of things making for peace, as an antidote, fuppofeth this: Let us therefore fallow after the things that make for peace. II. When either there is much offence. and fcandal given or taken, then the work of God in fouls is much mared and re-tarded, little edification, or advancement in the way of holinefs; it ufeth to be a back-going time; this is alfo fupposed while he fays, Follow after the things wherewith one may edify another. III. How little foever many account the fcandalizing and offending of their fel-low Chriftians, by doing of that which at beft is but indifferent and lawful; yet it is proven by fad experience to be the very fowing of the feeds of difcord, heart-burning and lafting contention; for fo was it here, and therefore he preffeth them to feek for peace. IV. Tho' many think it a harmless thing to ufe the freedom that their liberty will permit; and fome may think it a commendable thing to stumble and take offence at the untender carriage of another; yet both thefe are much to the prejudice of the work of grace in a foul, and tend much to pull down the work of God in them; and therefore he preffeth them to mind edifi- cation. |