5 7 2 An Expofition upon Chap. 14. DoE}rine. T r M. What inffrultions are we to learn from hence ? S s L. Firfi, hence we learnewhat is the condi.ion of all Chriftians, (name - ly) to be the fervants of Jefus Chrifl, who hath bought and purchafed them with a price, i Cor. 6. 20. Howfoever they are let free from Satan and f,nne, yet they íh11 have a Lord to whom they owe homage and fubjeEtion. Chrifi bath in fuch wife let the eleft free as they Rill remain the fervants of him that delivered them from the hand of their enemies, Luke 1. As in war fuch as were taken prifoners were ranfomed, became fervants to them that redeemed them, 2 Kings 5. 1. So it fareth with Chriftians. T 1 M. What it the ufe of this inffru- llion ? S t L. As it is the part of civili fer- vants to fludy how to pleafe their Lord, as the fervants of the Centurion,Luke 8. and to pleafe one another, every one being ready to helpe and comfort his fellow; fo it is the duty of Chriflian fervants,to labour in all things to pleafe Chrift, and for his fake to pleafe one another in that which is good for peace and edifying. For as it is an uncomely thing, and muff needs offend the Ma- tter to fee his fervants mutually to con- temne and condemne one another: So it cannot but much difpleafe Chrift,and difcredit Chriftians, when they doe not in charity kindly and lovingly re- fpeEt one another, but haflily judge and defpife for light matters. But we are not fo to take it, as if all judging were forbidden to Chriftians, to whom God bath given the ufe both of publick and private judgements, of things and per- Ions; fo our judgement be guided by truth,charity, and equity, s Cor.6.1, 2. Deut. 1. 16. Ffal. 82. t. But that itch- ing defire in things of a middle nature, to thinke and fpeak hardly and headily one of another, is here prohibited, not only upon this,that every man Rands or fats to their owne Lord, but becaufe God is able to make him ¡trong which is weakefi. T r M. What may 'landing or falling frgnifie? S 1 t.. To ¡land or fall, is to doe a thing rightly, or otherwife, ifrongly or weakly : to $and or fall to his own mailer, is to be approved or difallowed of God for things done, rightly or otherwife. T r M. What doilrinefrom hence? S 1 t.. That about a&tions indif- ferent it belongs to God only to give a certaine fentence of them, that is,either to allow or difallow. The reafon is, becaufe in middle things, it is the intent of the doer, that makes that good or naught which is done. For the things in their own nature be neither good nor evill :and of the inward intention, God alone is the difcerner, for he is the fear - cher of the heart, fo that in thefe he alone is to be the Judge. Therefore ab- fiaine thou from judging, left thou be found to ufurpe Gods office. T s M. But my brother being weak, having Doubt. ne f rme footing, being ready to fall and peri fh, may not I recover him? S r L.Yea,there is no charitable office, Solution. butuncharitable judging forbidden here. Thou mayefi not take thy Brother fora forlorne defperate man, becaufe in every thing he cloth not as thou wouldfl have him, or he fhould doe. And if he be weake (as thou fayeff) he Thal l be let up and fupported, but not by thee, but by another (namely)by God his Matter, he can make him hand : which is as a curbe to the lirong, and a comfort to the weak. T r M. But how doth the Argument follow (a potencia Dei) from the power of God (ad effe & effeÉtum) unto the effee'? Sod can do many things which he never doth, as creating more worlds,faving all men, &c. and then the Papiffs!hall reafon well in laying, the Bread it turned into the Lords body, becauje God can ooe it. S 1 e.ltisa rule in Divinity, that in all promifes and comforts, the will of God is never to be feparated from the power of God, and when his will is once known,there is no queftion of his power. Now Paul had Paid verfe 3. [God bath received him,] to (hew his will to uphold his weak children : hereupon he might
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