A Treatise of Faith, Part 1 · Chapter 4
CHAP. IIII.
LoueLove is not the ſoule of faith, yet Iuſtifying Faith cannot be without LoueLove.
§. 1. FRom that which hath beene ſpoken of the nature of faith,§ 1. LoueLove is not the ſoule of Faith. theſe two things doe plainly follow: Firſt, That louelove is not the life and ſoule of faith. Secondly, That Iuſtifying faith cannot be without louelove. As light and heate in the Sunne be inſeparable, ſo is faith and louelove, being knit together in a ſure band by the Holy Ghoſt: but louelove cannot be the forme or ſoule of faith. Liuelihood is the qualification, LoueLove the companion, Workes the fruites or effects of that faith that iuſtifieth: but faith receiueth not it vertue, life or efficacie from Charitie or any other vertue, but from the Spirit of whom it is breathed into vsus, from whom alſo it receiueth that it may giuegive force to all other vertues and good works, whereby they are vertues and good workes. It is faith and not Charitie that giues influence to all other graces, euen to Charitie it ſelfe; as faith increaſeth, ſo other graces increaſe; as faith decreaſeth ſo other graces decreaſe: the l fe of faith is our life, the ſtrength of faith is our ſtrength: if our faith be we…ke, there is nothing elſe whereby wee can bee ſtrong. It is the eſſentiall forme or act of faith to accept of the promiſes of merciemercy,Heb. 11.33. Gal. 3.14, 22. Math. 8.13. Rom. 4.16. Rom. 3.27. whereby wee obtaine them alſo; God hauing appointed that as a condition, that the promiſe might be ſure to all the ſeed, to exclude boaſting, and to ſet forth his free grace and fauour. But Charitie cannot ſerue for that vſe: becauſe I cannot preſume of that that is anothers, vponupon any conſcience of my louelove towards him, but vponupon confidence only of his louelove towards me. Be it that all things are common amongſt friends, before we can build the cupon, we muſt hauehave it reſolued vntounto vsus, that God takes vsus for his friends, which can bee no otherwiſe but by faith only. Faith muſt firſt receiue, embrace,Rom. 3.25. and hold the merit of the bloud of Chriſt, before there can be any aſſurance of friendſhip betwixt God and vsus. And although being now in friendſhip with Chriſt, our louelove may giuegive vsus encouragement and comfort to make vſe to our ſelues of that that is his; yet it is not by our louelove that wee take it to make vſe thereof. For the act of louelove is done only by iſſue and paſſage from him that loueth to the thing that is loued, as from vsus to Chriſt; and therefore it muſt be ſomewhat elſe, whereby we receiue from Chriſt to vsus. How ſhould the goodneſſe of God bee the obiect of our charitie, but by being firſt the obiect of our faith. For therefore fore doe we louelove the goodneſſe of God, or louelove God for his goodneſſe towards vsus, becauſe firſt wee belieue the ſame, neither can we ſo louelove but by belieuing. For charitie conſiſting ſimply in affection apprehends nothing in God of it ſelfe: but receiueth all from faith. The forme is the beginning of actions, and that that giueth influence and life to another thing, muſt needes hauehave a prioritie to that that receiueth it. But charitie is not the beginning of the actions of faith, ſpecially of the act of belieuing; the act of louelove hath no prioritie to beliefe, but followes after it, and is quickened by it. For by faith we embrace the Word and receiue Chriſt, when as charitie compelleth vsus to louelove him, whom we know, embrace, and hold by faith. Wee firſt ta… our meate, and then louelove it: faith is the ſpirituall taſte of the ſoule, which feedeth vponupon the ſweet and tender mercies of the Lord, before the heart bee enflamed with louelove. Faith and louelove are different gifts and graces: and ſome effects are attributed to faith which agree not to charitie; as faith is ſaid to iuſtifie, to purifie the heart, to ouercome the world, to receiue the promiſes. Charitie may be called an accidentall forme of faith, that is, it is an inſtrument vntounto it for mouing and ſtirring abroad in the performance of all duties recommended vntounto vsus, both to God and Man: but the life and ſoule of faith it is not, or the inward and eſſentiall forme, whereby it hath life and being within it ſelfe, and whence proceedeth a motion and working that is proper to it ſelfe. If charitie ſhould bee the forme of faith, then faith hath two different formes, its proper and the forme of louelove; then faith ſhould be the only pure matter of louelove, then ſhould it be obedient to louelove, and contained of it, as the matter is obedient to the forme, and contained of it. The Bodie is an inſtrument for the ſoule to worke by, and not the ſoule an inſtrument for the bodie to worke by. The forme worketh in the matter, and not the matter either in, or by the forme, ſeeing the matter of eueryevery thing is paſſiue only, and not actiue: And ſo it ſhould bee betwixt faith and louelove, if faith were as the bodie, and louelove as the ſoule. But charitie is obedient to faith, faith gouerneth charitie: for whatſoeuer wee louelove vprightly, it muſt be knowne, by faith that wee ought to louelove it, and our louelove muſt be quickened by faith, to louelove it vniformely, and in right order. Faith is the meaſure of louelove, and the meaſure of louelove is according to the meaſure of faith: the intention of louelove according to the degrees of faith, and the breadth of louelove according to the extenſion of faith. Where there is greater faith in God, there is greater louelove to God: and as faith ſpreadeth it ſelfe ſo doth louelove in vniforme manner.
§. 2§. 2. Popiſh obiections preuented. Gal. 5.6. Faith is not wrought by charitie (as theaBellar. de Iuſtif. l 2. cap. 4. § At ne daretur & §. Diſtinctio▪ Ieſuite preuertethbThe Greeke word is not of the paſſiue, but of the mi…le voyce as it is in many other places of Scripture. Gal. 5.6. Rom. 7.5. 2. Cor. 4 12. In the Interlinear, faith which is effectuall; Pagnin, working by louelove. And ſo Bellarm. himſelfe de Iuſtif. lib. 1. cap. 15. & lib. 2. cap. 8. & lib. 1. cap. 20. § Illud vero. Rhem. annot in Gal. 5.6. Sect. 3. that text of Saint Paul) for then it will follow, that louelove by which faith is wrought must needs follow, that louelove by which faith is wrought muſt needs be before faith, whereas all acknowledge that faith hath the firſt being. It is faith which firſt heareth and belieueth, and receiueth the word of God, and thereby preſcribeth vntounto charitie the way that it is to goe, and the dutie it is to performe; it inciteth to the worke, it animateth the act, and enlargeth the affection to the ſeuerall branches of louelove, without which what is charitie, but a vild, miſhapen, wandering affection, riſing or falling amiſſe, comming ſhort or running ouer? what the partiall and maimed fruites of louelove, but the very carkaſe of a good worke? Faith worketh by louelove, not as fire maketh hot by heate, which is a formal propertie inherēt in it: but as the ſoule doth this or that by the hand which is an externe inſtrument conioyned vntounto it. That by which a thing is conſtituted as by a beginning, and by which it is effectuall, that is the forme thereof. But louelove is a grace without the being of faith, though conioyned vntounto, and faith is effectuall by louelove, as a primarie meane, whereby it doth produce other effects not as by it beginning. Chriſt is the fountaine of the water of life: Faith in the heart is as the pipes and leads that receiue in and hold the water: LoueLove in ſome part is as the c…cke of the corduit, that lets out the water to eueryevery cōmer. Faith iuſtifyeth by receiuing the gift of righteouſnes, which is by the merit of Ieſus Chriſt: and goeth forth by charitie, whereby as a working hand it performeth all duties commanded of God, to the glo…y and honour of God. What if louelove bee the moſt excellent of all graces in ſome reſpects, doth it thence follow,1. Cor 13.13. Bellar. vbi. ſupra. Heb. 11.6. that it is the life of faith? By the ſame reaſon we may argue; Whatſoeuer is not of faith is ſinne, is of no eſteeme or account with God: therefore faith is the fo…e of all other graces. It followeth not, that becauſe the eye is a more excellent member then the ſoote; therefore the eye is the ſoule and life of the ſoote:In what reſpects chari ie doth excell faith, and faith charitie. Noe more doth it, that becauſe charitie is a more excellent gift then faith, therefore it ſhould bee the life and ſoule of faith. Faith and louelove reſpectiuely hauehave the preferment each of other. In reſpect of ſpirituall life faith is the moſt neceſſarie, vponupon which louelove hath neceſſarie dependance: but otherwiſe to louelove is more then to belieue, becauſe it neceſſarily includes beliefe; as to taſt meate …n reſpect of life is of more vſe then to louelove it, though abſolutely to louelove meate be more then to taſt it, becauſe it preſuppoſeth taſt. If we reſpect latitude of vſe, charitie is more excellent then ſaith, as which is extended eueryevery way to God and Men, and by which all the gifts of God which he beſtoweth vponupon vsus, are made profitable to other men. But if we conſider man priuately in himſelfe, and for his owne vſe, faith is more excellent then charitie, as whereby wee are radically vnited vntounto Chriſt, and wherein ſtandeth orginally our fellowſhip and communion with him;Eph. 3.17. Gal. 3.14. by which Chriſt dwelleth in our hearts, and wee receiue the promiſed ſpirit; into which as a hand, God putteth all the riches of his grace of our ſaluation, & by which all acts of grace are quickened; wee feed vponupon Chriſt for the ſtrengthening and nouriſhment of the ſoule, and whatſoeuer is in vsus is commended vntounto God. If we reſpect length of time and continuance, charitie is to be preferred before faith. For faith is but for a time, and when the promiſe of God, which is the matter and ſubiect of it, ſhal be fully accompliſhed, the vſe of it ſhall ceaſe. When faith paſſeth into an open knowledge and reuealed ſight of the thing preſent, it changeth both his nature and kind. But louelove abideth for euer, and ſhall continue betwixt God and vsus an euerlaſting bond: it ſhall be greater and more vehement, but ſhall ſtill retaine the ſame nature and ſubſtance, albeit ſome workes which now it exerciſeth ſhall ceaſe. The end of our faith is charitie: but the foundation and director of louelove is faith: faith alſo is the victorie whereby we ouercome the world. To ſaue a man faith is the greater: in Man being ſaued louelove is the greater. Till faith hauehave finiſhed our ſaluation louelove muſt yeeld to faith: when faith hath fully ſaued vsus, it ſhall hauehave an end, for knowledge of ſight takes away faith, but louelove ſhall abide for euer. Abſolutely louelove is greater then faith, but when we ſpeake of the meanes of Iuſtification, and attainment of that ſaluation, whereto perfect charitie and righteouſnes doth belong, then faith muſt bee preferred as …he greater & more excellent. Faith only beareth ſway therein: and this ſlender and weake charitie which we hauehave, is of no effect or moment thereunto. When the Apoſtle makes compariſon betwixt the body without the ſpirit, and faith without workes,Iames 2.26. Rhem. annot. in Iames 2:26. Sect. 10. concluding that they are both dead, he cannot be thought to make lo…e the ſoule of faith. For he ſpeakes not of internall charitie, which lodgeth in the heart, but of externall workes, which are outwardly viſible and apparent vntounto men, and cannot be the life, but are the fruites and effects of faith. For that which is without and externall, cannot bee the life or ſoule of that which is within and internall: nay it ſelfe hath from within all the life that it hath; and if it receiue not life from within, it is altogether dead. Workes therefore being outward, and iſſuing from within, if they be true, can in no good conſtruction be ſaid to be the life of faith which is within, but to be the iſſues and productions of faith from which they ſpring. Beſides the word vſed by the Apoſtle doth ſignifie the breath, and and ſo the compariſon runneth plaine; As the body of a l uing creature, if it breathe not is dead: ſo faith, if it bring forth no workes, is dead: For breathing is an effect of a liuing body, and working is the proper effect of a liuing faith. If we ſpeake of faith as it is outwardly profeſſed to men, workes which may bee diſcerned by the eyes of men, not charitie which is the inward affection of the heart, are they that giuegive name and gaine credit to profeſſion. Charitie is an hand or inſtrument whereby faith worketh: workes are fruites, effects, demonſtrations of the inward life of faith: and that which giues name and being to our externall proffeſſion, is a pure, blameleſſe, vpright conuerſation, fruitefull in good workes. If we ſpeake of faith, a dead faith may be compared to a dead body, altogether void of ſpirituall quickening: but a liuely faith cannot fitly be reſembled to liuing body, but rather to the life of the body: becauſe faith is not that which is quickened by charitie or the the workes of charitie, but that which quickeneth. Faith is the firſt wheele in the Clocke that moueth all the reſt: Faith ſtirreth vp and directeth all other graces of the ſoule in their operations, whoſe ſtrength increaſeth according to the liuely-hood, vigor, and increaſe of faith.Iames 2.22. Rhem. annot. in Loc. How then ſaith the Apoſtle, That faith is perfected by workes? As we iudge of the cauſe by the effects, and by the proportion of the effects the efficacie and force of the cauſe may ſeeme to be increaſed or diminiſhed, eueryevery thing is acknowledged to bee perfect when it worketh, and is eſteemed ſo much the more perfect, by how much the more it worketh; as wee ſay the goodneſſe of a tree is perfect, when it hath brought forth ſome excellent good fruite. Thus Phyloſophers teach, that the forme is not perfect, when it is conſidered as the firſt act, but when it is taken as the ſecond act: for by working it putteth forth it force and declareth it ſelfe. And ſo faith is perfected by workes, not that the nature of faith receiueth complement or perfection from workes, but becauſe it doth declare and manifeſt it ſelfe by louelove and good workes, and is eſteemed by ſo much the more perfect, as the workes produced are the more excellent. Yea, as the exerciſe of outward members increaſeth internall vigor and ſtrength, and refreſheth the ſpirits by which wee moue; ſo doth the exerciſe of grace and vertue rightly imployed perfect faith, not imparting the perfection of workes vntounto it, but ſtirring vp exerciſing and intending it owne vigor and perfection. Senſe and motion is the effect, not the cauſe of life in the body; but yet the body without them is dead, and perfected by them. Workes are the effects, not the life of faith, but faith without workes is dead, and by workes it is perfected.
§. 3. There is a fained and dead faith;§. 3. Iames 2.20. Iames 2.19. Act. 8.21. Luk. 8.14. a faith whereby the Deuils are ſaid to belieue, and ſuch whoſe hearts are not vpright; a faith which reſteth barely in the vnderſtanding or which ſleightly affecteth the heart, but is not rooted, beares not ſoueraignetie: a faith ſubordinate to vaine-glory or couetous deſires, which the world deſtroyeth: and this ſaith, as it is ineffectuall to ſeaſon the affections throughout and incite to the ſincere vniforme acts of louelove, ſo is it vnauaileable to Iuſtification. There is a faith vnfained, welrooted, ſoueraigne,1. Tim. 1.5. Acts 15.9. Gal. 2.20. 1 Iohn 5.4. Iuſtifying faith cannot bee without louelove. whereby we belieue to righteouſnes, by which the heart is purified, and Chriſt dwelleth in vsus: which is the victorie, whereby we ouercome the world: and this faith worketh by louelove, and cannot but worke. Hee that belieueth in this ſort loueth freely, and connot but louelove, not through defect of libertie, but through the nature of faith, exciting the belieuer to will to louelove not to louelove if he will. Faith and louelove conſidered as habits of the renewed ſoule, and branches of inherent holines, hauehave their originall from the Spirit of regeneration, and be diſtinct graces infuſed together. The deeds of charitie are the proper acts or exerciſes of the grace of charitie,Par. de Iuſt. lib. 1. cap. 14. from which they iſſue as branches from the flocke, and fruite from the tree: nor can we properly ſay, that ſuch workes flow from faith, as the fruite doth from the roote, ſeeing charitie is no branch of faith, but a diſtinct grace of the renewing Spirit, which beareth it proper and diſtinct fruit. But ſuch acts are ſaid to be of faith becauſe the doctrine of faith inioyneth them, the vertue of faith inclines the ſoule vntounto them, moueth charitie vntounto the exerciſe of them, and directeth and quickeneth the acts themſelues, without which they would be liueleſſe and out of ſquare. Faith doth beget louelove, not that one habite doth beget another, but that faith doth excite men to the workes of charitie. Thus the habits of faith and louelove be coupled in infuſion; the exerciſe of faith and louelove be inſeperably conioyned; and the acts of louelove bee the effects of faith.1. Iohn 5.1. Iohn 1.12, 13. 2. Cor. 5.17. 2. Pet. 1.4. EueryEvery one that belieueth is borne of God; hee that is engrafted into Chriſt by faith is a new Creature, and made pertaker of the diuine nature. But he that is borne of God, is endued with the grace of louelove. The liuely members of Chriſt Ieſus, which receiue from him the ſap of grace, cannot be vtterly deſtitute of true charitie. But all true Belieuers are liuing members of Chriſt Ieſus.Gal. 2.20. Rom. 11.17. Iohn 15 1, 2. 1. Iohn 4.15. Rom. 1.17. Iohn 3.36. & 6.40. Hee that belieueth, abideth in God, and God in him. But in whom God abideth, in him is louelove. EueryEvery true Belieuer doth liue ſpiritually, and where true faith is, there is true life. But hee that liues ſpiritually, and is tranſlated from death to life, is alſo endued with the grace of louelove. Hee that belieueth is in the light, and abideth therein: But no man is in the light,1. Iohn 2.9, 10. who loueth not. Faith and Hope be inſeparable: But it cannot bee, but wee ſhould louelove thoſe things, which we alreadie know, embrace, taſte, and hope to bee ſingularly good. Faith receiueth and reſteth vponupon the merciemercy of God as our ſoueraigne Good: But it is not poſſible for a man truly to know and embrace the chiefeſt good, and yet to with-hold affection from the louelove of it. It is faith, which ſetting God before vsus ſuch a one as hee is, wiſe, mightie, iuſt, mercifull, louing and gracious towards vsus, enamoreth our hearts, and ſtirreth in vsus affections correſpondent to his grace: neither is there any ſparke of true louelove, which is not kindled by this meanes. Wee louelove God, becauſe he loueth vsus firſt. 1. Iohn 4.19.But nothing can ſeaſon and affect the heart, with the ſerious conſideration, and ſweet taſte of Gods merciemercy and fauour, but faith only. In nature wee ſee nothing can moue in deſire to this or that, till firſt it hath …pprehended it louely, and it cannot but mo…e, when it hath ſoundly taſted of it goodneſſe: So our affections cannot in louelove moue to, and vnite themſelues with God, till by faith we know him to be an amiable obiect for vsus ſinners to embrace: and when wee hauehave ſoundly and truly taſted how good and gracious the Lord is, we cannot but louelove and affect him intirely. Faith is an obſequions and affianced acknowledgement of the truth of Gods promiſes: But hee that doth after that manner acknowledge the truth of God in Chriſt; is both inwardly affected towards God, and deſirous to put forth the ſame in all duties of holineſſe and righteouſneſſe.Titus 2.11, 12. The doctrine of grace, which bringeth ſaluation, teacheth vsus to denie vngodlineſſe, and worldly luſts, and to liue godly, iuſtly and ſoberly in this preſent world: which being embraced by faith, doth leauen eueryevery facultie,Popiſh Obiections preuented. 1. Cor. 13.2. Bellar. de Iuſtif. lib. 1. cap. 15. Rhem. annot. in 1. Cor. 13.2. and ſeaſon it in ſuch ſort, as the ſeuerall affections will readily moue at the command of faith. When the Apoſtle ſeperates faith and louelove, ſaying, If I had all faith, ſo that I could remoue Mountaines, and had not louelove, it profiteth me nothing: hee ſpeakes of that perſwaſion and confidence in the extraordinarie promiſes of God, whereby the parties endued therewith, we…e inabled to doe miracles. And the word, All, noteth manifeſtly the higheſt degree of doing miracles. That whereas ſome had faith to doe ſome miracles, and not other ſome: the Apoſtle ſheweth, that if he had ſuch a miraculous faith, that hee could doe all miracles, and hauehave not louelove, it were nothing. This is cleare, in that the Apoſtle reckoneth faith miraculous amongſt the gifts of the Spirit, in the precedent Chapter: and by the example or inſtance of mouing Mountaines,1 Cor. 12.9. which our Sauiour noteth as a Maſter miracle amongſt others. He ſaith,1 Cor. 13.2. Math. 7.20. Luke 17.6. Bellar. de Iuſtif. lib. 1. cap. 5. Sect. deinde. If I had All knowledge, not vnderſtand ng i… ſimply and abſolutely, of all kindes of knowledge, but of the gift of knowledge: and ſo by, All faith, he meaneth not all kinds of faith, but all faith of miracles. Vniuerſall propoſitions muſt bee limited according to the ſubiect matter, vnleſſe we will runne into manifold abſurdities. And that the faith he ſpeaketh of was not fitly qualified to Iuſtification, appeareth in this, that it did not command, but rather was ſubordinate to their vain-glorious humour. Looke as their confidence was greater in the power and extraordinarie promiſes of God, the more were they puffed vp, boaſting in themſelues, inſulting ouer their brethren: whereas, if their affiance had beene well ſetled vponupon the merciemercy of God in Chriſt, and had rightly ſpread it ſelfe to the ſeuerall branches of holy truth, it would hauehave inclined, yea, conſtrained them to ſerue one another in louelove, and bend their gifts to the edification of their brethren, which, whileſt they doe not, but rather turne their gifts to the ſeruice of their luſts, and the diſhonour of God, it is euident, they belieued not vntounto righteouſneſſe.
But by what faith ſhould theſe Corinthians hauehave come to know and rightly to value Chriſtian louelove? The ſame by which they wrought wonders, or ſome other? If the ſame,aSo Bellarmine ſeemes to diſpute, vbiſupra …. 5. Auguſtinus. then faith is true though ſeparated from louelove. If ſome other, the Apoſtle in all congruitie ſhould firſt hauehave exhorted them to embrace it; otherwiſe he had commended the beautie of Chriſtian louelove but vntounto blinde men. Beſides, if it be ſome other, then by that grace of faith, whereby they reſted vponupon the extraordinarie promiſe and power of God, they had neuer beene able to diſcerne betwixt good and euill, or to behold the worth and dignitie of Chriſtian louelove and kindneſſe, though neuer ſo welrooted in their hearts. To this queſtion it is directly anſwered, That the exerciſe of louelove was to bee raiſed in theſe Corinthians hearts, by faith, for common offence and qualities the ſame with that whereby they wrought miracles; but by the ſame faith rightly ſet, deeply rooted, taking better in the heart diffuſing it vertue into the ſeuerall faculties, ſpreading it ſelfe vniformely vntounto the particular branches of Chriſtian duties, directing the affections vntounto ſpirituall obiects, and fixing them faſteſt vponupon ſuch as it adiudgeth beſt, and moſt effectuall to the edifying of themſelues and others. In luſtifying faith two things are to be conſidered: the common nature or ſubſtance, and the ſpecificall nature, plantation and ſoueraigntie. For faith hiſtoricall and Iuſtifying agree in this, that both the one and the other is an aſſent to diuine truths, grounded vponupon the authoritie of the reuealer: Faith temporary and Iuſtifying agree in this, that they receiue the word, and reſt vponupon the mercies of God: but in radication, ſoueraigntie, and working, and ſo in ſpeciall nature, ſauing faith differeth from other kinds. The ſeed which fell by the high way ſide, in ſtonie ground, among thornes, and in good ſoile, was one and the ſame: and in moſt of theſe grounds it tooke, not alike in all, kindly in the good ſoyle alone. The common nature of faith is to receiue the Word, which ſome receiue by bare aſſent of vnderſtanding, others by ſleight and ſuperficiall confidence which vaniſheth away: but the doctrine of life taketh kindly in the honeſt and good heart, which embraceth it ſoundly with vnfained and wel-rooted affiance. Iuſtifying faith is diſcerned from the other kinds, not by this, that it receiueth the promiſes which they doe not: but it receiueth them in another manner and degree, with firmer radication in the heart, which is the ſeate of the affections, that it might ſeaſon them, and ſubiect earthly deſires to the affectation of heauenly things. Amongſt the chiefe Rulers of the Iewes, many belieued in Christ, Iohn 12.42. Bellar. de Iuſtif. lib. 1. cap. 15. §. prim….ſaith the Euangeliſt, who yet confeſſed him not, becauſe of the Phariſees, least they ſhould bee caſt out of the Synagogue. But Iohn ſometime following the Hebrew phraſe vſeth the tearme of belieuing in Chriſt, for belieuing Chriſt, applying it to them, who by the miracles of Chriſt, and his manifeſt declaration of the truth, were conuicted in conſcience to acknowledge him to be of God, or did belieue in him for a time, but did not in ſinceritie ſubmit themſelues vntounto him. And thus it might bee ſaid of ſome of thoſe chiefe Rulers,John 2.23. that they b lieued in Chriſt, that is, were perſwaded in their mindes that hee ſpake the truth, but yet preferring their credit and reputation with men, gaue no regard vntounto it. The very reaſon, which the Euangeliſt giues, why they did not confeſſe Chriſt, makes it manifeſt, that their faith was not true and liuely rooted in the heart. For (ſaith hee) they loued the prayſe of men, Iohn 12.43.more then the prayſe of God: which who ſo doth, his faith is not become ſuch as layes ſure hold on the promiſes of life.Iohn 5.44. How can yee belieue, which receiue honour one of another, and ſeeke not the honour which commeth from God only? They might hauehave ſome beginnings and diſpoſitions to true faith, but very weake and feeble, and they might bee endued with ſome degree of louelove, but weake and feeble as their faith was. Their faith and louelove was too much tied and entangled in the nets and ſnares of carnall reſpects: but, admitting the leaſt degree of faith, there is no ground, to affirme, they had no louelove.1. Iohn 4.18. 1. Iohn 5.4. Indeed perfect louelove casteth out all feare, and perfect faith ouercommeth the world, and breedeth perfect louelove: but there is a beginning of faith and louelove, which being yet little and weake, and h…uing not as ye… ouer-m…ſtered all worldly and carnall reſpects, is for a time timorous and fearefull to confeſſe Chriſt, but groweth to ſtrength by little and little, till it reſolue to cleaue to him with loſſe of all other things. Such was the ſaith of Nicodemus, Iohn 3.2 & 7.50.51, & 19.38 Luke 23.51. Math. 26.56, 70, 7….and Ioſeph of Arimathea, yea, of the Apoſtles themſelues, Pete not excepted, who were euer and anon affrighted, and at his laſt ſufferings, ſome denied▪ all forſooke our Sauiour and fled. And thus it may bee theſe Rulers belieued, but their faith was very weake, and their louelove was according to their faith: till encreaſe of faith brought forth further ſtrength of louelove, and they had learned by the ſtrength of faith and louelove to preferre the ſeruice of Chriſt before all the glorie of the world, and to adhere to the glory that comes from God alone, as ſo much better then that wee receiue of men, that the later did ſeeme as nothing in compariſon of the former. That which is added by the Euangeliſt, that they durſt not confeſſe him, doth no more derogate from their louelove, then from their faith: for if they had belieued firmely with the heart vntounto righteouſneſſe, Rom. 10.10.they had confeſſed with the mouth vntounto ſaluation: and in that they confeſſed not the truth with their mouthes, it argueth they belieued but weakly with their heart. For the faith which bringeth forth ſincere confeſſion is coupled with louelove, but confeſſion it ſelfe is an effect of faith. I belieued, 2. Cor. 4.13.and therefore hauehave I ſpoken: wee alſo belieue, and therefore ſpeake. The man that came to the wedding,Math. 22.11. Bellar. vbi ſupra §. quartum. not hauing on the wedding garment, had faith (as our Aduerſaries obiect) but wanted charitie and good workes. How may it appeare that hee had faith? Forſooth, becauſe hee was admitted to that Table, which are the Sacraments. Not to queſtion that expoſition for the preſent, was no man euer admitted to the Sacraments, that made ſhew of faith, when indeed he had none? Many hypocrites are in the Church, that hauehave not ſo much as a perſwaſion of the truth of the Scripture, and ſo abſolutely want their marriage garment. And men are admitted to the Sacrament by men, and admitted for profeſſion of faith, when they that admit them cannot tell whether they hauehave faith or not. For many pretend that which is not in them, and with the mouth make profeſſion of faith, when their heart is barren and emptie of grace. Further this man might aſſent vntounto truths diuine, and acknowledge them as true, but not from a ſound and ſincere ground: or hee might aſſent vntounto the Articles of Chriſtian Faith as true and good, whileſt conſidered only in themſelues, without oppoſition of ſuch matters as he much valued: and ſuch beliefe being vnſound, ſhallow, ſubordinate to earthly pleaſures or commodities, may bee and is ſeperated from louelove, but it is not that faith wee ſpeake of. The generall meaning of the Parable ſeemes to bee no more but this, that many men thruſt into the Church, who, when the day of triall comes, will bee found to hauehave no intereſt to the Kingdome of Heauen. What if the wedding garment bee charitie? this doth hurt vsus nothing, vnleſſe it could bee proued, (which can neuer be) that this man had Iuſtifying faith. For he wanted the wedding garment, charitie, becauſe he wanted faith: and if he had beene endued with the one, ſcilicet faith, he ſhould alſo hauehave had the other, ſcilicet, Gal. 5.6.louelove: for faith worketh by louelove. But the wedding garment is as well faith as louelove. It is indeed Chriſt Ieſus himſelfe (of whom the Apoſtle ſaith)▪ Put yee on the Lord Ieſus. Rom. 13.14. Gal. 3.26, 27.Chriſt (as hee is a iuſtifier of vsus from ſinne, and a ſanctifier of vsus from the power of ſinne, rinſing away by the water of his Spirit, that ſtaine of corruption defiling our nature) is that wedding garment: and ſo putting on Chriſt,Col. 3.9, 10. Epheſ. 4.24. Col. 3.12. Epheſ. 6.15, 16. we put on the new man, which according to God is created in righteouſneſſe and true holineſſe; Now wee put on Chriſt, when wee doe by an affianced knowledge, and by conſequent affections come more and more to be vnited with him. The firſt and radicall vnion is made by faith only, which layeth hold on God in Chriſt, as our mercifull God, whoſe anger before threatned vsus for ſinne. The ſecondarie vnion, whereby the ſoule cleaueth more and more vntounto God, is by meanes of the affections; by louelove our hearts cleaue vntounto him, by hope, ioy, high eſtimation of him; whom though we hauehave not ſeene, we louelove: but this preſuppoſeth the former. The fiue fooliſh Virgins (they ſay) were part of the Kingdome of God, and had faith but wanted workes.Math. 25.11. They were indeed part of the Kingdome in profeſſion, but not in election.Rhem. annot. in Math. 25. §. 1. They had a forme or ſhew of faith, but true Iuſtifying faith they neuer knew. And as their faith was, ſuch were their workes. For it appeareth that they had oyle in their lampes, and that their lampes were lighted, although by long tarrying of the Bridegroome, they were afterwards quenched. Our Aduerſaries teach, that theſe Virgins had aſpired to more then ordinary perfection in the Church: and had they gotten this without good workes? It is a ſtrange perfection that can bee attained without all good deedes ſpirituall or corporall. But they continued not (they will ſay) in their former charitie, when yet they preſumed ſtrongly on the aſſurance of their ſaluation, as is apparant, by their confident demanding to bee let in: for they ſaid, Lord, Lord, open vntounto vsus. Indeed they neuer had either true faith or louelove, and therefore could not continue therein. For if euer they had beene pertakers of either in truth, they would hauehave perſeuered in both vntounto the end: and where the one is vtterly wanting, the other neuer was. Their earneſt demaunding to be let in, ſhewes rather their deſire, then their hope; and yet how many hope preſumptuouſly without true faith in Chriſt? Faith is grounded vponupon the Word of God, and the thing which it belieueth, is that which the Lord hath ſaid.Rom. 20.8, 19. Whatſoeuer we conceiue of God beſides his Word, it is imagination, opinion, preſumption, but faith it is not. But the Word of God denounceth deſtruction to the workers of iniquitie, to the fruitleſſe and barren fig-tree, how can it then be ſaid, that they that worke iniquitie, that bring forth no good fruit, hauehave faith to belieue aſſuredly, that they ſhall be ſaued. The Apoſtle makes mention of ſome, who profeſſed that they knew God, Tit… 1.16but were indeed vnbelieuers, as the vulgar reads it. And we know it is often threatned in the Prophets, that the wicked ſhall cry, Prou. 1.2 ….and not be heard: call in feare, but not in faith: for they that in faith call vponupon the Name of the Lord ſhall bee ſaued. Rom. 10.15.But the Apoſtle Iames (as they obiect) ſuppoſeth plainly, that a man may hauehave faith without good workes, that is,Iames 2.14. Bellar. vbi ſupra. without charitie, ſaying: What ſhall it profit, if a man ſay he hath faith, and hath no workes? Can faith ſaue him? Wherein they take for granted, what can neuer be proued, that the Apoſtle takes wo…kes for charitie. Doe they thinke, that they againſt whom the Apoſtle writes would grant, that they were without the louelove of God? The Gnoſtickes were neuer ſo abſurd. But the queſtion was, whether a man that profeſſed Ieſus Chriſt to be the Sauiour of the world, was not by this ſaued, how lewdly ſoeuer he demeaned himſelfe? And it is apparant by the text, that the Apoſtle ſpeakes of an hiſtoricall, dead faith, a ſaith in profeſſion; as much differing from that whereto Paul aſcribeth righteouſneſſe, as a liue man doth from a dead, or a bodie endued with life and motion from a painted or carued Image. Therefore hee compares …t to the good wordes of him, that wiſheth well to the poore man, but doth nothing at all for him. As therefore it is no true charitie, which profeſſeth good will to helpe, and helpeth not: ſo it is no true faith, which is ſeuered from good workes. To this tendeth his queſtion, What auaileth it, Iam. 2.14.though a man ſay that hee hath faith? and his other demand,Iam. 2.18. Shew me thy faith? The vttermoſt he extendeth it to by inſtance, is a meere hiſtoricall faith, Thou belieueſt that there is one God. Iam. 2.19.Hi… purpoſe is to ſhew, that faith if it be truly profeſſed hath taken roote within,Jam. 2.20. from whence ſpring by obedience the fruits of all good workes, and if it giuegive not forth it ſelfe by good workes, it is a dead, no true and liuing faith. The men againſt whom hee diſputes did make profeſſion of Iuſtifying faith,Iam. 2.20, 22. but the Apoſtle brings the true, liuely and working fa…th of Abraham, as oppoſite to that idle, dead, and breath-leſſe faith profeſſed by them; and ſaying, Was not Abraham our Father iuſtified by workes, when he offered his Sonne. Iſaac vponupon the Altar: hee meaneth no more, then if hee had thus ſpoken: If Abraham had ſaid (as they did whoſe emptie faith hee diſapproues) I hauehave faith, but had not proued his ſayings true by his deeds, or readineſſe to offer vp his only Sonne when God commanded him (for actually hee did not offer him) hee had not beene iuſtified before God. Why? becauſe hee had not belieued in ſuch ſort as Paul meant, when hee ſaith;Heb. 11.19. By faith Abraham offered vp Iſaac when hee was tried; which was the act of his faith, as the text expreſly noteth. Yea, further to ſhew the vanitie of them that boaſted of Iuſtifying faith, becauſe they profeſſed faith in God, he addeth, The Deuils belieue alſo and tremble, ſhewing,Iam. 2.19. that the Deuils goe ſo farre as to belieue the truth of God, yea, further for they tremble: and therefore the faith profeſſed in word by thoſe boaſters cannot bee the ſame with that which the Scripture nameth for a Iuſtifying faith. They cannot ſhuffle this ouer by telling vsus, that Chriſtian faith, when it is naked and void of good workes,Bellar. de Iuſt. lib. 1. cap. 15 §. ad tertium. W. B. againſt Perkins reformed Catholike. Whether faith may be without charitie. may well be likened vntounto the Deuils faith in two points. Firſt, in both of them there is a perfect knowledge of all things reuealed. Secondly,W.B. againſt Perkins reformed Catholike. this knowledge ſhall not ſteed them any whit. But in many things they differ, but this one is principall: That Chriſtians out of a godly and deuout affection, doe willingly ſubmit their vnderſtanding to the rules of faith. But the, Deuill againſt his will, belieues all that God hath reuealed. This is but a poore euaſion, for if they will heare their brethren of Rhemes, Rhem. annet in Math. 15. Sect. 1they tell them plainly, that Saint Iames doubted not to call a dead faith without workes, the faith not of Chriſtians, but of Deuils. The Apoſtle then doth not liken Chriſtian Iuſtifying faith to the faith of Deuils in ſome points only, but proues the dead faith profeſſed by ſome, not to bee true and ſauing faith indeed, becauſe the Deuils belieue in that manner. The firſt point, wherein the faith of Chriſtians and of Deuils is ſaid to agree, comprehendeth the fulneſſe and perfection of that which they call Catholike or Chriſtian Faith, which conſiſteth in belieuing all to bee true, that God hath reuealed. No more is there in Abrahams faith, if we conſider the act of faith, and no leſſe in the Deuill, and the ſame in eueryevery Catholike Chriſtian, according to their doctrine. That which is added to ſhew the difference betwixt the faith of Chriſtians and the faith of Deuils is little to the purpoſe. For it is not taken from the nature of faith it ſelfe, but from thoſe things which to faith are meerely accidentall. The godly and deuout affection and willing ſubmiſſion to the rules of faith, which is in Chriſtians, being an act of charitie, and not of faith, differenceth not true faith in it ſelfe from the faith of Hypocrites, but diſtinguiſheth faith and charitie from faith only. And thus our Aduerſaries make the Deuill a Catholike againſt his will. Or if they will ſay, that true Chriſtian faith doth alwayes actually and neceſſarily imply this godly affection, and willing ſubmiſſion of vnderſtanding to the rules of faith, then becauſe this cannot bee without charitie, let them ſay, as the truth is, that true Chriſtian faith cannot bee ſeparated from louelove and good workes. It is impertinent to diſpute, whether the faith of Deuils be naturall, coact, and diſhoneſt, or the faith of wicked men ſupernaturall, voluntarie, and Honeſt, as if theſe things diſtinguiſhed the faith of vngodly men from the faith of Deuils. For if the maieſtie of Gods infallible truth command the aſſent of Deuils to that which they louelove not, doth not the ſame cauſe alſo preuaile with vngodly men, who beare no affection to God or goodneſſe. And as for the honeſtie or diſhoneſtie of the act, there can no circumſtance bee named, why it ſhould bee honeſt in wicked men, and diſhoneſt in the Deuils: for it is fearefully abuſed in both. And if it be granted, that faith without workes or grace, is in men the gift of God, but the faith of Deuils not ſo: this argues a difference only in the cauſe, not in the eſſence, nature or qualitie. And though it bee his gift, yet being without grace and charitie, and without theſe of neceſſitie as vnfruitfull as the faith of Deuils (both which our Aduerſaries grant) it is no more auaileable to make a Chriſtian, then the faith of Deuils is. It is further obiected, if faith cannot be without charitie, then faith alone doth not iuſtifie. This followeth not,Bellar. de Iuſtiſ. lib. 1. cap. 15. §. At ſi & §. poſtrem…. for it is one thing to ſay, faith alone doth not iuſtifie, another that faith which iuſtifieth is not alone. This latter wee yield vntounto, the firſt wee denie. Faith alone doth iuſtifie, that is priuatiuely conſidered without hope or charitie as cauſes concurring therewith in iuſtification: but this faith cannot really be ſeperated from, or negatiuely conſidered without hope and charitie. For though it be true, that the total cauſe of any thing being in act, the effect muſt needs follow, yet from the totall cauſe we cannot ſeparate thoſe things, together with which it hath in nature it exiſtence and beeing, and without which it cannot be in act for the producing of the effect, though they con…erre nothing thereto: becauſe that is to denie the being of it, and to deſtroy the cauſe. The eye alone ſeeth, the eare alone heareth: but it muſt be a liuing eye, and hearing eare, not ſeparated from the head or broken off from the reſt of the bodie. Faith alone iuſtifies without other graces, not in regard of their preſence, but in regard of their co-working with faith to this effect of our Iuſtification. It is one thing to ſay, the eye is in the head without other ſenſes, and another thing to ſay, the eye doth ſee alone, no other ſenſe ſeeing with it. Liuelihood is the qualification of that faith that iuſtifieth; and workes, at leaſt a preparation and promptitude of heart to good workes, is an effect of faith as immediate as Iuſtification. So then faith cannot bee withot louelove, and yet wee apprehend not the promiſes, of eternall life by workes, but by faith alone, although truly they cannot be apprehended by parties deſtitute of workes, at leaſt of ſincere reſolution to walke in obedience. Nor doth faith alone apprehend the truth or deriue the benefit of diuine promiſes to our ſelues, but by it alone, (though accompanied with all other ſanctifying graces, and attended with the whole traine of good workes) wee expect and pray the promiſes may be fulfilled, not for our ſakes, or for any righteouſneſſe wee hauehave in vsus, or can hope for in this Life, but only for the merit of Chriſt, by his ſole mediation and interceſſion. In briefe, the faith which iuſtifieth is operatiue, attended with good workes of all ſorts, accompanied with all graces of the the Spirit: but we liue by it as it vnites vsus to the Lord of life; yea by it alone, not by it and other parts of grace, in as much as by it wee truſt in Gods mercies offered in Chriſt, wholly relying on them, not partly on them, and partly on our workes or righteouſneſſe.