Ver !4 15. the Epi11e to the Romans. fies therefore, by the teaching and in- ftr uaion of Chrilt, by whole Spirit he knew and was perfwadcd (not probably and conjeaurally, as the word i§ ufed when the Scripture fpeaks of other mens faith & conftancy,as Rom.sq.14. 2 7im. 1.5. Heb.6.9. but) certainly, infallibly, & affuredly, fo as he knows it could not be otherwite. In which lenfe the word is ufed when a man (peaks of his own religion and falvation;as Rom. B. 20. For every man knowes heft his own heart, and thofe things that himfelf hash re- ceived of God, 2 Cor. 2. 22. T 1 M. What is our Doïïrine hence ? S s r. That Chrioian faith is not a bare opinion ora doubting, thinking a thing to be fo ; but an undeceivable certainty of that we do beleeve, con- taining in it thefe three diftina things. Firft, a found diftina knowledge of the thing believed, [I know.] Secondly, a firm perfwafion, firongly afluring "the heart. Thirdly, a confidence, rifling and rejoycing with fatisfaaion unto Our mindes, fitrely looking to enjoy that we beleeve. T i M.What ufe is to be made of this Do- eirine ? S i L. That ignorant Chriftians,who do either hate knowledge, or Peek not for it; alto the wavering minded, which do not ref with any gladneffe in the promifes ofChrift, they are quitedeoi- tute of faith, whatfoever they think ofthemfelves. And they do falilÿ teach the doarine of faith, who deny to it infallible certainty. And lafily, it is a good token both of the being and grow- ing of faith in a Chriftian heart, the more firmly and ftrongly it doth appre hend and flick to the word. Moreover, from the 14. verle we are taught, that thePapifts defile and pollute Gods crea- tures to themfelves, becaufe they judge them to be unclean, for meats be as they are e$eemed, unclean to him that thinks them fo. Of the purity and impurity of meats,we fhall fay more in verf. 20. T t M. Then in the mean time, ex- pound and collefi the infiruilions from verf. i 6. the lait verfe in our text ? S i L. It bath a new argument to 5 7 diffwade from giving offence ro the weak in our Chriftian liberty about meats, thus. We may not do ought which may caufe our Chriftian liberty to be evil! fpoken of; but for the ftrong to eat with offence to the weak, it will caufe our commodity to be evill fpo- ken of: therefore offences ought to be avoided. For expofition of the words, howfoever by your good or commodi- ty, fome underfland'their faith, or hope of glory, or godlineffe ; yet the matter in hand,which is to direft the right ufè of Chriftian liberty in middle things, and the comparing this Text with s Cor. 1o. 29. where that is filed liberty which here is phraled good,doth clearly open this place to be meant of this liber- ty which might be [blafphemed] that is, reproached and evill fpokeü of, and Chrift alto by it, of two forts of per - fons. Fitt, of our infirm and weak Bre- thren, who (not knowing but that Na- ps Lawes, touching certain meats pro- hibited, and difference of daies, were Iäll in force) might by the undue and untimely ufe of this liberty (by fuch as had better inftruaion, and knew that Jefus in his death, had abolifhed thole Levitical) fhadowes)be brought to Ind- like Chriftand his Gofpell, as contra- ry to Mofes, and to open their mouthes to reproach this Chriftian liberty taught by the Gofpell, and fo to fall off again from the faith which they had be= fore fubmitted unto. Secondly, by orangers who were without the Church, and might fay; Loe thefe are the Chriftians, they can- not agree, one holds one thing,another the contrary, what concord is this? what a Religion is this ? As our Papifis by our home divifions, take occafions to blafpheme our Religion, forgetting their own domeficall contentions in more weightier matters. See M. Donor Haller Book included the Peace of Rome, which is nothing leffe then at unity in it felf,yet upbraids divifion to us. T i M. What may we learn from hence? S i L. This teacheth that Chriftian liberty is a blefiing, fceing it .enfreeth us from the yoke and bondage of ceremo- nies : ,
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