A plaine exposition vpon the whole thirteenth, fourteenth, fifteenth, and sixteenth chapters of the Epistle of Saint Paul to the Romanes Wherein the text is diligently and methodically resolued, the sense giuen, and many doctrines thence gathered, are by liuely vses applied for the benefit of Gods children. Performed with much varietie, and conuenient breuitie, by Elnathan Parr Bachelor in Diuinity, and preacher of Gods word. To which is prefixed an alphabeticall table, containing the chiefe points and doctrines handled in the booke.

VERSE 22. Hast thou faith? Haue it to thy selfe before God. —

THe second obiection of the strong is taken away in these words, and so to the end of the Chapter.

Wee haue then to consider, the Obiection, and the An∣swer to it.

The Obiection is thus framed.

Hee that hath faith must not dissemble it, but publique∣ly professe it.

But I haue faith saith the strong Christian.

Therefore, &c.

To this Paul answers: of which his answer are three parts; 1. a Concession; 2. a Correction; 3. a Direction.

The Concession and Correction are in these words.

Hee granteth the Minor, but correcteth and denyeth the Maior. The faith here spoken of must not alwaies be shewed, it is enough if wee haue it within, before God.

There is some difference in the Copies, about the poin∣ting of these words; but because it nothing varies the sense wee passe it ouer.

Hast thou faith? I preferre to reade it with an Interroga∣tion, as fitter to beate downe the stoutnesse of the strong.

Faith, is not here meant of iustifying faith: for that hates nothing more then to be hid; He that beleeues with his heart, must confesse with his mouth, and also shew his faith by his workes.

A dumbe or lame faith in this kinde, will not profit vs.

Faith here signifies knowledge and perswasion of our Chri∣stian liberty. Of which before, Verse 5. and 14. called know∣ledge, 1 Cor. 8.7.11.

Haue it to thy selfe before God. This Correction is set downe in manner of a precept. The precept, Haue faith to thy selfe: A reason is added, Before God.

In the precept is the duty, Haue faith: and the manner, to thy selfe.

Haue it: It is necessary thou shouldest know thy liberty giuen by Christ.

To thy selfe: within, in thine owne conscience, make no ostentation of it. Let it be enough that thy conscience is edi∣fied and sustained by this faith. Thou art not troubled, trou∣ble not thou the Church, nor destroy thy brother. This agrees not with the nature of faith.

Before God. This reason is taken from the danger of vn∣discreet manifesting our faith about indifferent things: as if he should say, If thou so doest, thou shalt answer it before God at the day of Iudgement

Or rather, it is taken from a chiefe end of such faith, which is to pacifie the conscience before God: before God being here opposed to before men. As if he should say, This faith is for thy owne vse and benefit; though men know it not, it is suffici∣ent if thou be at peace with and before God in that which thou doest.

The faith and knowledge of Christian liberty in things indiffe∣rent, is not alwayes to be manifested and declared by practice. It is the scope of this Chapter, and of 1 Cor. 8. and a part of the tenth.

Aquinas giues an instence of it in Mariage, A man knowes that hee may lawfully marry; yet hee is not bound to manifest this is knowledge, by taking of a wife.

Haue faith. [Ʋse 1] It is necessary for all Christians soundly to

know the doctrine of Christian liberty in things indifferent. Such knowledge must be had, and indeed the ignorance of it is the cause of much distraction in our mindes, and of much vnpeaceable liuing with our brethren.

Haue faith to thy selfe. [Ʋse 2] Christian liberty consists more in the knowledge of it, then in the vse and actuall possession.

Haue it to thy selfe before God. If thou be wise, [Ʋse 3] thou shalt bee wise for thy selfe, saith Salomon. So, * 1.1 haue thy faith for the be∣nefit and comfort of thine owne soule before God.

Many are the worse for their knowledge, as they are for their wealth: they vse their knowledge to quarrell and con∣tend, troubling by their vnprofitable iangling, the peace of the Church. Better it were for such that they had lesse know∣ledge.

Many haue knowledge and are quiet enough, but they liue brutishly, their damnation is the greater.

Be not a loser but a gainer by thy knowledge. [Ʋse 4]

Before God. Our greatest care should be to haue a quiet conscience before God.

Wee must, as Paul did, * 1.2 exercise our selues to haue a good conscience and void of offence before men, but specially before God.

Thou thinkest, it may be, well of thy selfe: but what doth God thinke of thee? thine owne hearts is deceitfull.

Thou art esteemed or reproued before men, but examine how thou standest before God.

Vaine is the breath of men: but Gods approbation is an hauen against all stormes. For hee is approued or reproued, whom God commends or disallowes.

Notes

• * 1.1

  Prou. 9.12.
• * 1.2

  Acts 24.16.