Vert. 3,4, 5, the Epiftle to the Romans. might conclude ftrongly from the om- nipotency of God. T a M. What may be the contents of this fifth verfe? S a L. First, a new inflance of the difference amongft thole Romans, (to wit) about Jewifh dayes and teafis. Secondly, the counfell and judgement of Paul touching the fame, { Lit every man.] For the former, to underftand it of failing; as if fome in the primitive Church, did eat every day of all meats, and others fatted certain dayes. This is clean betides the Text, which (peaks of legali feafts tinder Motes, and not of fuperftitious popifh farts; all things being free to Bate, or not to Bate, many hundred years after Chrift. As ap- peares by the Epiftle of Irereus to Vi- ¿for Bifhop of Rome in Eufebiue, and by Socrates and Auguffine, affirming that Lent was diverfly kept, fome three dayes before Eafter, force feven, force more, tome fewer, but all was free among Chriftians, there beingno com mandement of Chrift or his Apoftles to tye any to a prefcript time of abfli- nence. T a M. What May we learn from the firfi words o f tt e fifth verJe ? S a L. The fame thing as we did from the firft and fecond verfes, namely, that there be degrees of knowledge among Chriftians, force more perfe& which know the legali difference of dayes to be taken away under the Gofpell. Some be leffeperfe&, which were ignorant for a time of that liberty brought by the grace Gteatfltife. of Chrift. And fecondly, that contro- betw «n verfies will arife among unbelieving halt and Well aura. Chriftians,upon very [lender matters, as b. a dayes and meats,round and fquare,leave- ofEafter. ned and unleavened, broken and un- broken. Which mutt make us miftruft our weakeneffe, and watch over it, that we be not rent apieces about chippes;and more earneftly to pray for the peace of Gods Church, that Satan may not have power to difturbe it neither from great matters nor. fmail. T o ut. Rut what may be Pauls counfell in thefe cafes of differences ? S t L. Let every one be per frvaded in his between Lather and 1 protettants; about brea- I king the bread. 573 oninde,which Conte ill tranflare, Let every one be f atis fled in his rninde, or Let every ene abound in his own fenfe; Whence they raife a do&rine futable to the interpretation, (both naught) that it is free for every man to chufe his own religion, and to do what he lift, as the Libertines groffely fancy : whereas the word in the Greek, liignifiesto be fully affured, like as is doth, .2 1. Co1.2.1. T 1 M. What doîlrine followes of this In- terpretation ? S a L. That a Chriftian ought not to beleeve or doe (in cafe of Religion) any thing doubtfully or waveringly, but upon certain knowledge, that he pleafeth God in that which he doth and beleeveth. The reafon is, becauCe as no perfon,fo nothing which is not of faith, can pleafe God, lieb. i 1.6.And it is fin, whatfoever is done out of a doubtful! minde, Rom.14.23 T 1 M. What is the life to be made of this dollrine ? S 1 L. Flrfl,ít ferves to reprove Inch as teach, that we ought to be doubtfull, and can have no certainty. whether we or our workes pleafe God, but ought evert, be in fufpence, hoping well as they fpeake. Secondly, fu,ch as boldly adventure to fpeak and to do filch things as they be not refolved of, that they are good and true.This is a fin contrarying this advife of Paul: but they efpecially do croffe it, which dare teach others for truth,that which themfelves be not well perfwaded of: and futh as content them- felves to beleeve as Church - beleevers, and know not what. Finally , this thereforeexhorts us all to labour for more knowledge of the word, without which, no Chrifti- an can have affurance, except toge- ther with underftanding of the word, he doe attaine judgement to, be able to difcerne. And,if a Chriftian ought to have an affurance even in things in- different,much rather in things neceffa- ry, which be commanded or prohibi- ted, and molt of all in matters of Fahh and Religion, wherein every one ought to be fo well geounded, and fo certainly per fwaded, not by anothers Faith, but by
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