A commentary or, exposition upon the divine second epistle general, writtenA commentary or, exposition vpon the diuine second epistle generall, written

He that dissembles a false faith is thus guilty. Faith may be fained; ex parte objecti, when it doth not credit all the Word: ex parte subjecti, in respect of the false heart of man: ex parte exterioris actionis, when a man keeps the true faith of Christ, but dares not profess it. Nicodemus had a good mind to Christ, but he durst not be known of it: now in that he did not openly acknowledge him, he did in a sort deny him. It is objected, Rom. 14.22. Hast thou faith? have it to thy self before God. Therefore a man may conceal his faith. But the Apostle speaks not there de fide necessariorum, concerning the faith of those things we must necessarily beleeve: but de fide adiaphororum, concerning the faith of indifferent things. Shall I change any faith in these? No, do not change it, but hide it. Shall my faith then be quite concealed? No, God sees it. To what purpose have I faith, and not to show it? Yes, show it to God. Thy faith is to be concealed, not cancelled. But then a man may hide his faith in time of persecution, and be present at idolatrous services? No, for the Apostle speaks not of that faith, Quae ad dogmata pertinet, sed de rebus medis; but only of things indifferent, and therein sometimes to hide our faith is not to offend, Chrysost. Our own faith, I say, for a man may sometimes dissimulare fidem propriam, dissemble his own faith: but he must never simulare fidem alienam, counterfeit a strange faith.

He that dissembles a false faith is thus guilty. Faith may be fained; ex parte objecti, when it doth not credit all the Word: ex parte subjecti, in respect of the false heart of man: ex parte exterioris actionis, when a man keeps the true faith of Christ, but dares not professe it. Nichodemus had a good minde to Christ, but he durst not be knowne of it: now in that he did not openly acknowledge him, he did in a sort deny him. It is objected, Rom. 14.22. Hast thou faith? have it to thy selfe before God. Therefore a man may conceale his faith. But the Apostle speakes not there de fide necessariorum, concerning the faith of those things we must necessarily beleeve: but de fide adiaphororum, concerning the faith of indifferent things. Shall I change any faith in these? No, doe not change it, but hide it. Shall my faith then be quite concealed? No, God sees it. To what purpose have I faith, and not to shew it? Yes, shew it to God. Thy faith is to be concealed, not cancelled. But then a man may hide his faith in time of persecution, and be present at idolatrous services? No, for the Apostle speakes not of that faith, Quae ad dogmata pertinet, sed de rebus medis; but onely of things indifferent, and therein sometimes to hide our faith is not to offend, Chrysost. Our owne faith, I say, for a man may sometimes dissimulare fidem propriam, dissemble his owne faith: but he must never simulare fidem alienam, counterfeit a strange faith.