Exposition of Romans 13-16, Exposition of Romans · Chapter 2 · Verse 22
VERSE 22. Haſt thou faith? HaueHave 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 hauehave then to conſider, the Obiection, and the Anſwer to it.
The Obiection is thus framed.
Hee that hath faith muſt not diſſemble it, but publiquely profeſſe it.
But I hauehave 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 hauehave it within, before God.
There is ſome difference in the Copies, about the pointing of theſe words; but becauſe it nothing varies the ſenſe wee paſſe it ouer.
Haſt thou faith? I preferre to reade it with an Interrogation, 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 vsus.
Faith here ſignifies knowledge and perſwaſion of our Chriſtian liberty. Of which before, Verſe 5. and 14. called knowledge, 1 Cor. 8.7.11.
HaueHave it to thy ſelfe before God. This Correction is ſet downe in manner of a precept. The precept, HaueHave faith to thy ſelfe: A reaſon is added, Before God.
In the precept is the duty, HaueHave faith: and the manner, to thy ſelfe.
HaueHave 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 edified and ſuſtained by this faith. Thou art not troubled, trouble 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 vndiſcreet 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 ſufficient if thou be at peace with and before God in that which thou doeſt.
The faith and knowledge of Chriſtian liberty in things indifferent, 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.
HaueHave 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.
HaueHave faith to thy ſelfe. Ʋſe 2 Chriſtian liberty conſiſts more in the knowledge of it, then in the vſe and actuall poſſeſſion.
HaueHave it to thy ſelfe before God. If thou be wiſe, Ʋſe 3 thou ſhalt bee wiſe for thy ſelfe, ſaith Salomon. So, Prou. 9.12.hauehave thy faith for the benefit 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 contend, troubling by their vnprofitable iangling, the peace of the Church. Better it were for ſuch that they had leſſe knowledge.
Many hauehave 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 hauehave a quiet conſcience before God.
Wee muſt, as Paul did, Acts 24.16.exerciſe our ſelues to hauehave 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.