ROM. XIV.17.18.
There is nothing of greater importance towards the healing of the minds of men, than to have a right understanding of those Principles, by which they profess to be guided in their differences. Now tho it should be granted that some of the Leaders amongst all Parties, are chiefly swayed by their particular interests and desires of dominion, yet because they have done, and will always, pretend at least, to found their differences upon grounds of Religion, whereby those that are Followers amongst them are heated to a zeal and eagerness in opposition of one another: Therefore it is of very great consequence that men should be rightly informed, what Religion is? Wherein it chiefly consists? What are the main things to be contended for about it? How men should demean themselves in matters of lesser moment? In what method the obligation of things is to be stated? And in brief, how they should so order their conversations, as to be both accepted of God, and approved of men? Than which nothing can more effectually conduce to that general peace and settlement, which these Nations are now in expectation of: To which purpose I have made choice of this Text.
The occasion and dependance of the Words is this:
There being in those Primitive times many converts, as well amongst the Gentiles as Iews, that different way, wherein they had been severally instituted, did by accident prove a great impediment, to their joyning together for promoting the work of the Gospel.
The Gentiles having been before given up to a most irrational way of Worship of dumb Idols, which had no tolerable plea for the reason or institution of it, were upon their receiving of Christianity, wholly won over to the simplicity of the Gospel. Whereas the Iews having been educated in another way of Worship, injoyned by God himself, confirmed with many miracles, by the hand of Moses, whose Doctrine and Laws, for a long time together had been preached amongst them, in every City, being read in the Synagogues every Sabbath day, Act. 15.21. They could not so easily be won over to embrace the Gospel, so as wholly to renounce all their legal institutions, but were apt to think that some of them might very well consist together with Christianity.
There are two instances which the Apostle doth particularly insist upon, in this Chapter, that of meats, and days. Nothing was more detestable among the Iews, than to eat of their forbidden meats, and there was no kind of torment but they would undergo,1 rather than be induced to offend in this kind; as having radicated in them a general abhorrency from such things, grounded upon Religion.
And as for the observation of Days, wherein the solemnity of Worship did consist, It could not be expected but that the Religious Iews, must needs be much prejudiced against any such way, as did pretend to an abolition of them.
Now in this case, there were but two ways of obviating this difference: 1. Either the Apostles must insist upon their Apostolical Authority, and by some Canon or decree condemn these superstitious scruples; they themselves having been the chief Preachers of the Gospel, and confirmed it by many signs and miracles, might with reason expect, that they should be owned as infallible judges, in a controversy of this nature, in whose determination others ought to acquiesce. And there are but few men in the World, ingaged in Parties, who upon such an advantage would not rather have enclined to this course. Or else, 2. They must find out some expedient for this difference, to accommodate matters unto the present state of things, and to moderate the rigor on either hand. And it seemed good to the Holy Ghost and to the Apostles, rather to take this way, which is the main scope of this Chapter. Wherein the Apostle lays down several rules to regulate mens carriage in cases of this nature.
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To forbear offensive disputes about these things, vers. 1.
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To avoid despising and condemning one another upon this account. He that hath a clearer light concerning his own just liberty, must not despise another who comes short in this persuasion; and the other must not judge him, as being loose and irreligious in doing more than he ought, v. 3. This he confirms by these Reasons.
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You have no commission and authority to judge another mans servant, vers. 4.
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Tho you both differ about these controverted Points, yet you both agree in these other Rules, that no Man ought to put a stumbling block, or occasion to fall, in his brothers way, vers. 13. And that every one ought to walk charitably, v. 15. And to take care that their good be not evil spoken of, v. 16. And the Rules in which both sides do agree, ought not to be violated in the prosecution of those things about which they differ: And then in the words of the Text, he pitches upon another cogent reason to the same purpose, because the Kingdom of God consists not in such things as were of the same and the like nature with the controverted Points; such things are no indication of a mans good or bad state, and therefore you ought not to judge of mens conditions by them: but in those more weighty and substantial duties of righteousness, and peace, and joy in the holy Ghost; whosoever lays out his strength and zeal in things of this nature, shall be sure (though he do mistake in other matters) to be both accepted of God, and approved of men. That’s the connexion of the words: