Verf. 21. the EpOle to the Romans. know and beleevre my liberty which I have by Chrift, that nothing is unpure to me, why fhould not I profeffe it in words,and expreffe it in a &,without re- (pc& had of others ? This obje&ion the Apoftle anfwers, firft by granting, Thou haft this Faith, I yeeld it unto thee. Secondly, bydifinguifhing thus: Have thy faith unto thy fell, in thine own confcience, but exprefleit not to the hurt of thy Brother, (for this mull be underftood neceffarily) enjoy thy knowledge to thy edification, but ufe it not to anotheçsdeftru&ion. T n M. What then, (hall my Faith lie hid and be fmothered ? S s c." No ( faith the Apoftle) have it [before God,] approve it unto him, ufe it fo, as one that knowes he' , mull give an account of it before ,God, and comfort thy fell in it in his fight ; and be thankful' to him for that know. ledge which he bath given thee,andthat is-fufticient in this cafe. Thou needeft not make any oftentation of it to the hurt of thy brother ; let it even be enough to thee that God knowes thy faith. This is like,,pneo that precept of Chrift, Mat. 6. 6.'Ihy Father that feeth in fcret( hall reward thee openly. As in Tome cafes, and forte times we may hide our prayers, fo the profeflion of our faith, left we boaR unto the danger of others. T i M. What then, if it lawful] for Chri- fliant to diffemble their faith and profeffion of it ? IVillit be fuif cientin time of perfeeution, to have faith, in his heart before God ? How then loath Chrift commanded us to confeffe him before men? Alfo fie Rom. io. ro. where both faith,and cenflon, are required unto falvation. S t L. Our Apoftle here fpeaketh neither of generall Faith by which we beleeve the whole word both by Law anti Geifpell; nor yet ofjuflifying faith, whereby we receive Chrift,or the promilesofChrift unto falvation, but ofa particular faith, whereby we be- leeve fomething to be lawfull. Second - ly,even this particular faith (which is a perfwafion of our liberty in indifferent things) is then only to be concealed, when it cannot he pròféfféd indpra &i- fed, without offence and fcandall unto our Weak brother. Not the profeflion then,but the.unfeafonable hurtful pro - fefforïofthis faith, is here prohibited. Herewith agreeth the judgement of Cbry home upon thieplace : This Text (faith he) is not to be underflood ofthe faith cf Do &Wine, but of that which appertaineth to the argument in hand, namely,the Faith about things indiffe- rent. Touching the former faith (faith he) it is written, -With the Mouth confeffion it made to falvation. Again, HeOat dersyeth me before men, before my Father will deny him. This faith is oppreffed, lilt be not expreflyd; but the other faith about middle things is then fubvérecd, when it is unfeafonably fhewcd. T r M. Tell War now what the Apoflle dodo in the refloftheChaprer, to the end thereof? S rz. He giveth three fhort and pithy rules to,dire& both fining and weak, in the ufe of things indifferent : The firft cdncerns the ftrong on'y; the fecond the weak only ; the third theni both The firft is let down by way of acclamation, O bleffèd is the man which condemneth not himfelfe in that which heallowes. Touching the ùnderftan. ding of which rule note, that the Apo.. file (peaks, firft touching a mans con- demning himfelf, and not being ctin- demned of others, or making them - felves worthy to be condemned of others. Secondly, he fpeaketh of con- demning and allowing in the fame per - fon,not ofdifallowing in another what he performes in himfelf. Thirdly, he is to be underftoodofone and the fame inftant whereby one man in his judge- ment condemneth, and his pra &ife alloweth one and the fame thing. The fitmmethen of the rule is thus much, that be is indeed -a happy man whole praaife in outward a& agrees with the inward judgement of his confcieuce. More plainly thus: In confcience to be perfwaded, that a weak brother is not to be offended by undue and un- timely exercife of our liberty, fo to al- low tkois,as by no contrary deed to con- demn it, it is the happineffe of a man ,Eee3 not 59)
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