Two Treatises, Commentary on verse · Verse 5

Two Treatises · Commentary on verse · Verse 5

p. 92VERS. 5. Hearing of thy louelove and faith which thou hast towards the Lord Ieſus, and towards all Saints.

BOth the effects of PAVLS louelove to PHILEMON, Thankeſgiuing and Prayer, are here both ſet forth by the cauſe moouing him both to giuegive thankes, and pray for them: for ſo I vnderſtand, that in them the Apoſtle ſetteth downe as well the cauſe of his Prayer, as of his Thankeſgiuing, the which is more euident, by comparing this place with Coloſſ. 1. 3, 4. where the ſame wordes almoſt are vſed that are here, that Epiſtle (as ſome not vnprobably thinke) written at the ſame time, as it was ſent by the ſame Meſſengers that this was.

Firſt then obſerue, That the greater graces wee Doct. 1 heare any of our Brethren to hauehave, the more feruent Pray for thoſe moſt, whoſe graces are greateſt.Prayers ought wee to powre out for them vntounto the Lord, as appeareth in that place, Coloſſ. 1. 3, 4. Wee giuegive thankes to God, praying alwayes for you, ſince, or after that we once heard of your faith. The more grace there is in any, the greater muſt our louelove be. And the greater our louelove is, the greater will our deſire be for his good. Againe, the greater grace there is, the greater will be Satans ſpight and malice, labouring euen out of that grace, to worke diſgrace to GOD and his Goſpell. And therefore the greater cauſe p. 93hauehave we to double the feruencie of our Prayers for the reſiſting of Satan.

Secondly, Marke what it is either in others, or Doct. 2 in our ſelues, that eſpecially ſhould cauſe vsus to reioyce The cauſe of Ioy and Thankſgiuing.and giuegive thankes, namely, ſauing, and ſanctifying Grace, Faith, LoueLove, &c. Many reioyce to ſee their Children prooue wiſe, wittie, wealthie, when yet they bee poore enough in Faith and louelove. But yet there is no matter of ioy in common gifts ſeuered from ſanctification, nay, there is matter of great griefe, for they are not matters of ornament, but of deformity rather. Wit, Wiſdome, Eloquence, &c. doe nothing become a wicked man, nay, they diſgrace him rather; for that which SALOMON ſpeaketh of beautie in a wicked woman, may truely be ſaid of all other common gifts, in all, both men and women that are vngodly: They are in them, as the golden Ring in the ſnowt of a Swine. If then wee would hauehave true matter of reioycing and thankeſgiuing, let vsus not reſt contented with common gifts of Nature, but let vsus put vponupon the Earings of Nature the Iewell of Grace: then may we hauehave ioy of our ſelues, and cauſe to bleſſe the Name of the Lord. Not but that wee ſhould giuegive thankes for other common graces, but yet firſt as fruit of theſe, and ſecondly, ſpecially, and principally for theſe, accounting one dramme of Faith, one graine of Grace, farre aboue many pounds of naturall parts, thinking our ſelues more beholding to GOD, for that ſmall meaſure of ſanctification which we hauehave, then for all the ornaments of Nature whatſoeuer.

p. 94Therefore ſpirituall bleſſings in Chriſt ſhould ſo affect vsus, and ſo poſſeſſe and take vp our minds and meditations, that wee may ſeeme in a holy kind of forgetfulneſſe to paſſe by the pettie inferiour bleſſings of this life, as hauing no leyſure almoſt to thinke of them.

Thirdly, In that PAVL maketh PHILEMONS faith Doct. 3 and louelove the matter of his Thankſgiuing, and reioycing with him, wee learne, that much more is faith and louelove a iuſt cauſe of reioycing to the owner of them. Why then ſhould the child of God at any time ſo hang downe the head, and be deiected in mind, but that in the middeſt of his griefe he ſhould reioyce, finding in himſelfe any meaſure of true faith? Therefore the Apoſtle willeth vsus alwayes to reioyce in the Lord, as being neuer deſtitute of that faith, which layeth hold vponupon that our Lord Ieſus Chriſt. Muſt the faith of our brethren miniſter matter of ioy and thankſgiuing, and ſhall not our owne faith much more doe the like?

Fourthly, Marke the occaſion of PAVLS thankſgiuing 4for theſe graces of God in PHILEMON: we cannot reioyce and giuegive thankes for thoſe bleſſings we know not: PAVL therefore muſt needes hauehave knowledge of PHILEMONS faith and louelove; but how came he to that? By the report and relation of faithfull witneſſes. Hearing of thy faith and louelove: Here many things are to be noted.

Firſt, See in PAVLS example, what is the effect that Doct. 1 the good report which the godly heare of their brethren, vſeth to worke in their minds. Commonly p. 95men ſucke in their owne prayſes with very greedie and thirſtie eares, but they cannot with patience endure the prayſes of others, thinking, that the prayſes of others, is a cloſe kind of diſprayſing themſelues, and that ſo much is taken from them, as is giuen vntounto another. Hence it is, that the ſpeech of thoſe that are much in the commendations of others, is ſo tedious & troubleſome to vsus, in that thereby we feele our ſelues ſtirred vp to wrath, fretting, enuy, and ſuch like diſtemper of corrupt affections. But it is farre The godly heare the good report of their brethren with ioy.otherwiſe with the children of God, who hauehave the circumciſed eares of PAVL, that not only with patience, but with great ioy, can heare the commendations of their brethren, and vponupon the hearing of them, breake forth, not into fretting and fuming, but into a holy lauding of the Name of the Lord. As thoſe Iewes did, Gal. 1. 22, 23. Away then with that vncircumciſed Eare of Enuy, that is offended with another mans prayſe, as an vnpleaſing and diſtaſtfull obiect. Chriſt called Enuy by the name of an euill Eye; Surely, we may as well giuegive it the name of an euill Eare, which is no leſſe vnwilling to heare, then the Eye to ſee, the good of our brother.

Secondly, Obſerue, that thankes are due to God, Doct. 2 not onelyonly for thoſe benefits which he beſtoweth on Thanks muſt be giuen for others.vsus our ſelues, but on our brethren alſo. And therfore if we pay him not this debt, he may iuſtly charge vsus with ingratitude: for ſhall we confeſſe it our duty, to pray for our brethren, that they may be enriched with theſe graces; and ſhall we not thinke our ſelues equally bound to giuegive thanks to God, when he hath heard our prayers?

p. 96This is a rule: Whatſoeuer we pray for, the ſame when it ſhall be granted, are we to giuegive thankes for, Pſal. 50. 15. Againe, in the diuers diſpenſation of graces, Gods glorie, which wee are bound to redeeme, euen with our owne liues, is exceedingly ſet forth. And how can I, the ſonne of God, behold the glory of my heauenly Father, and not hauehave my heart reſoluing and melting it ſelfe with ioy? Moreouer, we are to know, that the bleſſing of our Brethren, by vertue of that neere coniunction wee are knit together in, are ours, wee hauehave a ſpeciall right and intereſt in them. This is that Communion, in the which thoſe words, mine and thine, muſt not bee heard. My gifts are thine, and thine are mine, in regard of the profit and emolument of them. The eye in the naturall bodie ſeeth not for it ſelfe, but for the whole bodie. Hence PAVL, 1. Cor. 3. ſaith to the Corinthians, All things are yours, euen the moſt excellent gifts of the Apoſtles. They might lay claime to them, as being by God appointed for their benefit. When then we behold a more plentifull bleſſing in another then in our ſelues, let vsus then thinke with our ſelues, how we hauehave our part therein, how God therein hath prouided for our good. And therefore in enuying thy Brother Gods bountie and liberalitie, thou doeſt withall vnnaturally enuie thy ſelfe, thine owne good that is incloſed in thoſe gifts of thy Brother. So much PAVL by his practice here ſheweth. This is the moſt ſpeciall ground of driuing away enuie, and ſtirring vp ioy in vsus, in the beholding of any good thing in our Brother, namely, p. 97to conſider, that we hauehave our part therein. Is there any man ſo fooliſh, to enuie his neighbour a more plentifull Crop of Corne, then he himſelfe hath in his owne Field, if ſo be that he ſhall hauehave a ſhare in his neighbours Crop? Nay, rather he would be glad, becauſe the more his neighbour hath, the greater will his profit be. And ſurely, it is very ſtrange: Who is it, that would take it heauily, that a piece of Money ſhould be put into another mans hands, ſo he ſhall hauehave as much gaine by it, as he in whoſe hands it is? Will he not rather be glad, that he is rid of ſo great a trouble, and freed from ſo great a feare, which the charge of the Mony would hauehave brought vponupon him; for he ſhall hauehave an equall diuident in the gaine with him, in whoſe cuſtodie it is; in the meane time being free from the negotiating, and of feare leſt the Mony miſcarrying, hee be made to make it good? The caſe is the ſame here. The encreaſe that comes of the gifts of thy brother, is as well thine as his. If the principall ſuſtaine any danger, he muſt look to that; thou art not to be accountable for his negligence and vnskilfulneſſe. I, but thou wilt ſay, Herein is my brother aduanced aboue me, in that he is ſo be truſted with ſo many Talents; God doth not me the like honor. O foole! doth this grieue thee? Thou lookeſt vponupon the honor, but ſeeſt not the burden annexed; for to whom much is committed, of him ſhall much be exacted: and when he is called to his account, if he be found either idle, or vnfaithfull, the greater wil his iudgement be. Therefore think with thy ſelfe thus: If the Lord had made p. 98me ſteward of thoſe gifts, haply I might hauehave fayled in the skilfull and faithfull imployment of them. So in the end there ſhould hauehave beene a heauie reckoning for me. Gods dealing is both therefore wiſe and mercifull towards me. If theſe Talents had beene in my hands, they might hauehave periſhed without any aduantage to God, my ſelfe, or the Church. Now then, how wiſe is God, to put them into the hands of a more skilfull husband, that can employ and vſe them better then I ſhould, and yeeld a greater encreaſe of profit, euen to my owne ſelfe, then I my ſelfe could hauehave done, if I my ſelfe hauehave had the husbanding of them in my owne hands? For it is moſt certaine, that many men would not hauehave halfe that benefit of the gifts of God, being in their owne keeping, which they hauehave now, being conferred vponupon others. As the foot, if it ſhould hauehave the power of ſeeing, which is in the eye, it could make nothing that vſe of it, which it doth now, whileſt it is in the eye. Here then is a further cauſe of Thankſgiuing, for the bleſſings of God vponupon our brethren, not only that we hauehave benefit by them, but more benefit oftentimes, then if we had them our ſelues in our owne poſſeſſion. Wherefore that common prouerbe is to be left, which we vſe when we ſee any good bleſſing hath befalne our brother. O, ſuch a one may thanke God. It is true: But why doeſt thou lay that dutie wholly vponupon him, & exempt thy ſelfe? Mayeſt thou not thanke God too, to whom the Lord is beneficiall in thy brother? The oyntment powred on AARONS head, though firſt of all, & in greater quantity, p. 99it lighted vponupon the next parts, the beard, the ſhoulders, &c. yet from them it deſcended to the nethermoſt Veſtments. So the graces of our Head Chriſt, though firſt they come to thoſe that are the moſt eminent members in his body, yet they reſt not in them, but from them they drop and diſtill downe vponupon the inferior members, and that in farre greater meaſure, then if they had flowne immediatly from the Head to them. Wherefore, as in Confeſſion we are bound to lament and bewaile the ſinnes of our brethren, as our owne; ſo likewiſe in Thankſgiuing to reioyce in their bleſſings, euen as if they were our owne.

Thirdly, If in PAVLS example, others are bound to giuegive thanks for our graces; then it is our part, who Doct. 3 through Gods mercies are poſſeſſed of any of his graces, ſo to vſe them, that we may miniſter iuſt cauſe to our brethren to giuegive thanks for them. For many there are, very richly endowed with varietie of graces, that yet abuſing and peruerting them to the hurt of the Church, or not vſing them at all, but lapping them vp in a Napkin, and burying them in the bowels of the Earth, giuegive occaſion rather of griefe, then of thankſgiuing. But they ſhould remember, that they are no Lords, or Proprietaries of their Gifts, that they may ſay with him in the Goſpell, Are they not our owne, may we not do with our owne what we liſt? No; they muſt know, as DANIEL very ingenuouſly confeſſed, concerning the Gift of Prophecie, before NEBVCHADNEZAR, Dan. 2. 32. that they hauehave receiued them for the Church, whoſe ſeruants p. 100and debtors they are. And therefore, if wee ſhall not communicate our gifts to the Church and people of God, they will complaine of vsus to God, and complaine of vsus of iniuſtice, in with-holding the good from the owners thereof, contrarie to SALOMONS Precept, Prou. 3. 27.

Fourthly, PAVL ſaying, that he heard of the Faith Doct. 4 and LoueLove of PHILEMON, plainly ſheweth, that there were ſome that related & reported them to him. By whoſe example we muſt learne, to hauehave a ſpeciall reſpect of the good name of our brother, being alwaies ready, as occaſion ſhal ſerue, to ſpeake of thoſe good things that are in others; that ſo their names, as it were, being ſented & perfumed with this oyntment, may hauehave a moſt ſweet & fragrant odor in all places. But where is the man that will thus labor to vphold the credit of his brother? that will acknowledge Gods graces in him in all places, and at all times, and will not rather with ſome one infirmitie ouerwhelme whatſoeuer is prayſe-worthie in him?

Fifthly, Obſerue Gods prouidence, recompencing Doct. 5 Faith with fame and good name: when Faith ſhall A good report the recompence of Religion.open our hearts and mouthes to extoll Gods name, God will open our brethrens, yea, ſometimes our enemies mouthes, to extoll ours, Heb. 11. 3. By this (namely Faith) our Elders obtained a good report. This was the meanes whereby they became ſo famous. What maruell then, if thou haſt an ill name, when thou haſt an ill conſcience? Naughty faith and fame, crackt credit and conſcience, commonly goe together. The vſe of oyntments among the Ancients was p. 101eſpecially in their Feaſts. Then may wee looke for God to come & drench vsus with the precious Oyntment of a good Name, when wee are keeping the Feaſt of a good Conſcience. If we would ſerue God with a good Conſcience, by faith purged from dead Workes, then ſhould wee find, that God, who ſeeth our Faith and good Conſcience in ſecret, would reward vsus with credit and eſtimation openly.

Thus much generally concerning the cauſe and matter of PAVLS praying vntounto, and prayſing God, viz. the hearing of Gods graces in PHILEMON.

Now more particularly, let vsus conſider what theſe Graces are. There are two ſet downe here by name; firſt, the LoueLove; ſecondly, the Faith of PHILEMON: Both theſe Graces are ſet forth by their Obiects, whereabout they are conuerſant, Which thou haſt towards our Lord Ieſus, and all Saints. Both theſe Obiects belong in common to LoueLove, the former onelyonly to Faith. By Faith onelyonly we apprehend Chriſt, and vnite our ſelues to him; but by LoueLove, we apprehend and vnite our ſelues both to Chriſt and our fellowmembers. Thus then is the meaning of the words, and thus they are to be conſtrued, Hearing of thy Faith and LoueLove; thy Faith, which thou haſt in our Lord Ieſus; and thy LoueLove, which thou haſt both to our Lord Ieſus, and all Saints. The Rhemiſts therefore erre by this place, confirming that confidence which they teach vsus to repoſe in the merites of the Saints, whereas it is manifeſt by the ſeuenth Verſe, that the Apoſtle ſpeaketh not of the dead, but of liuing Saints.

p. 102Here then two points ſpecially are to be conſidered.

Firſt, theſe two vertues, LoueLove and Faith.

Secondly, their obiects: towards the Lord Ieſus and all Saints.

Firſt, for the Vertues: the firſt place is here giuen to LoueLove, though both in nature and excellency it comes behind Faith, as the Effect the Cauſe, the Daughter the Mother, Gal. 5. 1. Tim. 1. 6. Therefore elſe-where Faith is ſet before, as Coloſſ. 1. 6. 1. Theſſal. 1. 3. But nothing is more vſuall in the Scriptures, then to giuegive the former place vntounto the effect, as being more obuious to our ſenſes then the cauſe.

By Faith vnderſtand iuſtifying Faith, which only is able to bring forth true LoueLove, either to God or man: and by LoueLove, as the Apoſtle ſheweth, not only louelove to God, but alſo to man. Here obſerue

Firſt, the diſtinction of theſe graces of Faith and Doct. 1 LoueLove. They are named diſtinctly as two Vertues, 1. Cor. 13. in the end. There remayne theſe three, Faith, Hope, and Charitie. This obſeruation will not ſeeme idle, if we conſider the Doctrine of the Papiſts concerning faith, viz. that there is a two fold Faith, one informed, and a ſecond formed, and that by Charitie. They make Charitie the forme, the life and ſoule of Faith, which if it were ſo, then Faith and LoueLove are not to be diſtinguiſhed, but confounded. Neither could the Apoſtle ſay, Theſe three, but, Theſe two remain. Neither could Charitie be preferred before Faith, in reſpect of long durance; for the forme of p. 103a thing is the thing it ſelfe, and therefore as long as the forme laſts, ſo long the thing it ſelfe continueth.

Secondly, the coniunction of theſe two Graces, Doct. 2 for howſoeuer they are to be diſtinguiſhed, yet not Faith and LoueLove are diſtinguiſhed, not diuided.to be diuided. Whereſoeuer true Faith is, there neceſſarily LoueLove, both to God and our Brethren, will follow: for though Faith be alone in iuſtification, yet not in the iuſtified: As the eye, though alone in ſeeing, yet not in him that ſeeth, but ioyned with the eares, noſe, and many other members of the body. Faith therefore is a fruitfull Mother of many daughters, and LoueLove is the firſt-borne of them: Faith, though it be in regard of God, a Begger, alwayes holding out the hand to receiue, and crying, GiueGive, giuegive, yet in regard of thoſe in whom it dwelleth, it is like a Soueraigne Lord and King, and hath as a King his Officers vnderunder him, and among the reſt, LoueLove, his Almner, to diſtribute and diſperſe thoſe treaſures, which it ſelfe hath receiued from the Lord. And firſt of all, our louelove towards God proceedeth Our louelove to God proceeds from Faith.from Faith, which apprehending Gods louelove to vsus, enflameth our affections againe with the louelove of God. The bearnes of Gods louelove lightning vponupon our hearts, reflect backe vponupon God himſelfe, by the Vertue of our Faith. The louelove of Christ, ſaith the Apoſtle, namely, being apprehended by our Faith, conſtrayneth vsus. An example whereof we hauehave in MARY MAGDALEN, whoſe Faith beleeuing, that much was forgiuen her, cauſed and conſtrayned her to louelove much, Luk. 7.

p. 1041. This plainly conuinceth the Faith of many to be Ʋſe. nothing but vaine preſumption, becauſe their louelove to God is ſo luke-warme. Thou mockeſt thy owne ſoule, O thou vaine man, whoſe diſobedience, though it teſtifie to thy face that thou hateſt GOD, wilt yet be bragging of the ſtrength and aſſurance of thy Faith: wee ſee, when men hauehave without our deſert beene extraordinarily kind vntounto vsus, how wee are affected therewith, neuer ſatisfying our affections toward them. Is it likely then that thou art perſwaded of that infinite louelove of God in Chriſt, and haſt the eye of Faith to ſee the height, the depth, the bredth, and length thereof; how, thou being a ſlaue of Satan, fettered with the chaines of darkneſſe in Hell, waſt reſcued and looſed by the death of his owne Son, when yet thou ceaſeſt not moſt ſhamefully to diſhonour this God, by a wicked and vngodly conuerſation? So if thou haddeſt once felt the louelove of God ſhed abroad into thy heart, and diddeſt beleeue that God had done ſo much for thee, as thou ſayeſt, Oh, then how zealouſly wouldeſt thou louelove the Lord, declaring the truth of that excellent ſaying of PAVL, Faith works by LoueLove! Yea, but I louelove God, or elſe it were pitie I ſhould liue. Thou lyeſt, heare Chriſt. If you louelove mee, keepe my Commandements. And yet thou delighteſt thy ſoule in the daily breach of them, for all this ſo affectionate entreatie of him, whom thou profeſſeſt thy Sauiour. Behold MARY MAGDALEN, and in her, ſee vndoubted arguments of louelove. Her eyes which had beene entiſements to vncleanneſſe, ſhe maketh p. 105a Baſon of water to waſh CHRISTS feete, her haire abuſed to the ſame purpoſe, a towell to wipe them.

Thou then that preferreſt thy vnlawfull pleaſures before Chriſt, whatſoeuer thou confeſſeſt with thy mouth, certainly, thou beleeueſt not with thy heart vntounto ſaluation.

Secondly, but as this Doctrine is terrible to the Hypocrite, whom it vnmasketh of his vaine vizzard of faith, ſo it is no leſſe comfortable to the true Chriſtian: For what doeſt thou feele thy ſoule panting and breathing in the earneſtneſſe of deſire after God? doeſt thou find thy ſelfe grieued when thou miſſeſt of thy deſire? doeſt thou finde thy heart to ariſe, when thou ſeeſt Gods Name diſhonoured, &c? Surely, theſe things as they are arguments of ſincere louelove, ſo likewiſe of Faith not fayned.

If thou feeleſt theſe things in any manner, in thy ſelfe, thou mayeſt truly ſay with him in the Goſpell, Lord, I beleeue. For it is impoſſible for vsus to louelove God, vnleſſe by Faith wee hauehave taſted how ſweet Gods louelove is to vsus. But if thou findeſt theſe things in a ſmaller meaſure then is fit, goe on with the ſame man, and ſay, Helpe my vnbeliefe. For as true LoueLove argueth true Faith; ſo a luke warme louelove, a faint and feeble faith. For the Fountayne of LoueLove being as a good Conſcience, ſo likewiſe, and that primarily and originally, Faith not fayned, 1. Tim. 1. verſ. 6. Looke what meaſure of LoueLove there is in any, the like meaſure of Faith alſo. p. 106If then we find great want of zeale in our ſelues, we hauehave cauſe to bewaile the ſmalneſſe of our Faith, out yet ſo that feeling any meaſure of zeale at all, we may raiſe vp our ſelues in a comfortable aſſurance of hauing Faith. Therefore, 1. Pet. 1. after that hee had ſaid, They loued the Lord, he inferreth preſently, that they alſo beleeued in him. In temptations oftentimes many excellent men are greatly troubled with doubting, whether they hauehave Faith or no, in as much as they cannot confidently and boldly, nay, ſcarſe faintly and fearefully ſay that Chriſt is theirs, but rather they are readie to ſay the contrary. They feele the hand of Faith not onelyonly trembling and quiuering, but euen ſtrucken with a dead Palſie. But if at the ſame time thou canſt perceiue that thou haſt the giuing hand of LoueLove, giuing vntounto God and man thoſe duties which thou oweſt them thou mayeſt aſſure thy ſelfe that thou haſt alſo the receiuing hand of Faith, taking thoſe mercies which hee owes thee not, howſoeuer for the preſent thou haſt no feeling of it, Satan and Sinne hauehave ſo benummed it. If thou canſt with DAVID, Pſal. 18. 1. ſay, I louelove the Lord, thou mayeſt as truely vſe the words following, and ſay, The Lord is my Rocke.

Thirdly, this Doctrine of Loues iſſuing and flowing from Faith, confuteth thoſe that teach, our Election dependeth vponupon our foreſeene obedience. By that which hath beene deliuered, it appeareth that our louelove of God is cauſed and ſtirred vp in vsus by his louelove, to vsus apprehended by our Faith. And therefore we ſay with IOHN, We louelove him, becauſe he p. 107loued vsus first. But according to their Doctrine contrariwiſe, God loues vsus, becauſe we loued him firſt.

Fourthly, this Doctrine teacheth vsus what to iudge of that louelove of God, of that deuotion that is in Ethnicks, Iewes, Papiſts, or any ſuperſtitious perſons. PAVL granteth to the Iewes a zealous louelove of God, but ſaith, that it is not according to knowledge, which is the very beginning of Faith. But we hauehave ſhewed that the true louelove of God, is the handmaid of Faith. And therefore if it ſhall wait vponupon any other Miſtris, as vponupon blind deuices of mans owne braine, vponupon good intentions falſly ſo called, it is to be cenſured as a baſe, a blind, and prepoſterous zeale, whatſoeuer ſhewes and colours it may hauehave. For PAVL reioyceth in PHILEMON, not for his louelove alone, but for his louelove and faith, that is, for his louelove conioyned with, and proceeding from his Faith. There is no matter of ioy then, in LoueLove ſeuered from Faith.

Thus wee ſee how our louelove of God comes from Faith.

Secondly, our louelove of our Brethren ſpringeth LoueLove to our Brethren proceeds from Faith.likewiſe from faith, for the Apoſtle ſpeaketh here of both loues.

This will appeare, if either we conſider thoſe duties of louelove, which wee owe generally to all, or in ſpeciall to ſome.

For the firſt, this is a dutie which wee owe to all indifferently, to be readie to forgiue one another, being offended. Now what is that which will make a reuengefull nature yeeld to this, but Faith, which p. 108when once it hath apprehended Gods louelove, forthwith reaſoneth, as the Maſter in the Parable with his ſeruant, Matth. 19. The Lord hath freely forgiuen mee my whole debt, ought not I then to ſhew the like compaſſion to my fellow-ſeruant? Therefore the Lord enioyning the dutie of forgiueneſſe; the Apoſtles pray, Lord, increaſe our Faith, Luk. 17. 4, 5. Epheſ. 5. Forgiuing one another, euen as God for Chriſts ſake, hath forgiuen you: and, 1. Ioh. 2. 12. I write vntounto you (namely, the Commandement of louelove) becauſe your ſinnes are forgiuen you. Other duties there are which we owe ſpecially to ſome: As firſt, to thoſe that are yet vnconuerted, the deſiring of, and by all meanes poſſible labouring after their conuerſion. Now, it is Faith only which will make a man doe this: For, when by Faith wee hauehave felt the ſweetneſſe of Gods louelove our ſelues, we cannot but call vponupon others, and with the Prophet DAVID inuite them to the eating of the ſame dainties with our ſelues. Pſ. 34. Come, and ſee, and taſte how good, &c. As at the table, if wee meet with any diſh that pleaſeth vsus aboue another, wee offer it preſently to others, deſiring that it may hauehave their commendation as well as ours. Thus EVE reached forth the Apple to ADAM. Albeit here there be many (to whom yet EVE, though falne, was vnlike) ſo giuen to their appetites, and louing their bellies, that if they light vponupon any meate which they louelove more ſpecially, they, like rauenous Harpies ſnatch it all to themſelues, grudging another the leaſt morſell, thinking all is loſt that goes beſides their owne lips. p. 109But here no ſuch thing can fall out; for theſe exquiſite delicates do ſo fully ſatiate vsus, that there ſtill remaineth ynough for many thouſand thouſands. Therefore we cannot endure to eat our Morſels alone, but we deſire the companie of others, as PAVL did AGRIPPAES, and the whole Aſſembly there preſent beſides, Acts 26. Would to God, that both thou and all that heare me this day, were not onelyonly almoſt, but altogether, euen ſuch as I am (Chriſtians) except theſe bonds. But yet a more ſpeciall louelove, which therefore hath a ſpeciall name of brotherly louelove, is due vntounto thoſe which are alreadie effectually called, and ſo made members of Chriſt.

This louelove alſo commeth from faith, which cauſing vsus to louelove God, muſt needes alſo force vsus to louelove all thoſe, in whom wee ſhall ſee the very face and liuely Image of God himſelfe ſo clearely ſhining.

Firſt, By this then once againe wee may trie our Vſe. faith. A working faith hath laborious louelove euen to our brethren annexed, 1. Theſſ. 1. 3. If then thou art of a hard and implacable nature, of a memorie faſtly retayning iniuries of affections vindicatiue, which the Scripture cals, Feet ſwift to ſhead bloud, this bloudie nature of thine ſhewes thou haſt no part in the bloud of Chriſt by faith. The like is to be thought of thoſe which are moued with no compaſſion towards the ſoule of their brethren, ſitting in darkneſſe and the ſhadow of death, but can ſuffer them to pine and periſh away in their ſinnes, and neuer reach forth the hand, to pull them out of the p. 110ditch. Certainly, if thou hadſt euer felt the gaine of godlineſſe thy ſelfe, thou wouldeſt perſwade others to deale with this ſo gainfull a commoditie. They that are conuerted of God, confirme their Brethren; being paſſed ouer the bridge, they will wiſh others to follow them; ſo farre will they be from plucking vp the bridge. The ſame ſentence alſo is to be paſſed vponupon them, that doe not feele their hearts enlarged towards Chriſtians more then to others, that are none. If the Image of God by Faith were repaired in our ſelues, wee could not but be delighted with thoſe that are like our ſelues. But on the contrarie, if thou feeleſt theſe effects of louelove in thy ſelfe, vndoubtedly, thou haſt Faith. For it is the louelove of Chriſt only felt by Faith, which is able to ſoften and melt our hard and frozen hearts. When wee ſhall ſee how great a debt hee hath forgiuen vsus, this will make vsus willingly to forgiue ſmall ones to our Brethren, yea, and to bury all iniuries in the graue of forgetfulneſſe, neuer to reuiue againe, euen as Chriſt hath done all ours to him, though neuer ſo indigne and contumelious: hee lodged them in his owne graue, not to riſe againe with himſelfe the third day, (though many of vsus raiſe vp our owne iniuries farre ſooner out of their graues) but to be left behind him in that Den of darkneſſe, to ſleepe an eternall ſleepe. So, when Faith ſhall cauſe vsus to conſider, how that the Lord Ieſus, being rich, became poore, that wee might be made rich, this will make vsus to earne in the bowells of compaſſion towards our poore and diſtreſſed Brethren, and to reach forth p. 111our releeuing hand towards them. But the moſt euident demonſtration of our Faith, is that brotherly louelove, wherewithall we louelove a Chriſtian as a Chriſtian, and becauſe a Chriſtian. 1. Ioh. 3. Wee know that we are tranſlated from death to life, becauſe we louelove the Brethren: for none can louelove any good thing vnknowne. LoueLove preſuppoſes knowledge of the thing loued: hee then that loues the Image of God in his Brother, ſees it. But none can ſee it, but by the eye of Faith. He that loueth his Brother for his Faith, muſt needs know Faith: but no man can know it, but hee that hath it; Faith is onelyonly knowne by our owne experience.

Secondly, this Doctrine ſerueth not only for the tryall of our Faith, but alſo of our louelove to our Brethren: for as that Faith, which is without this LoueLove, is an idle and emptie, and imaginarie faith, ſo that louelove of our Neighbour, which commeth not from Faith, is blind and fooliſh, and in the end will proue a deceitfull, and vnfaithfull louelove. Naturall men, that ſeeme to louelove very dearly to day, to morrow are at deadly feud.

The reaſon hereof is, becauſe their louelove comes not from Faith. Therefore amongſt the true children of God, yee ſhall neuer ſee ſuch bitter fallings out, as amongſt worldly men. In naturall men and the vnregenerate, beſides naturall affections, which they hauehave as Fathers, Huſbands, Wiues, Children, yee ſhall find further many times a kind and courteous nature to ſtrangers, a liberall and free heart to the poore. But that which the Apoſtle ſpeaketh of p. 112Faith, void of Charitie, 1. Cor. 13. is true alſo of Charitie, void of Faith. It is worth nothing before God. Let vsus not then deceiue our ſelues, either truſting in the louelove of others, or glorying in that louelove which is in our ſelues, not proceeding from Faith: for the former, if wee rely too much vponupon it, it will giuegive vsus a ſhrewd fall in the end, and the latter will make vsus but aſhamed, when it ſhal come to be ſcanned before Gods Tribunall, who will eſteeme moſt vilely and baſely of all thy kind-heartedneſſe, of all thy almes and liberalitie, vnleſſe Faith did wring them from thee.

Thus wee ſee how Faith, when once it raigneth in the heart, begetteth both theſe loues, both to God and our Neighbour, in vsus, and ſo how true that of the Apoſtle is, Rom. 3. in the end, By Faith we eſtabliſh the Law. For whereas the ſumme of the Law is louelove, of the firſt Table to God, of the ſecond to man; Faith, as we hauehave ſhewed, very effectually worketh both. Hence PAVL giueth the name of a Law to Faith, calling it the Law of Faith, becauſe it ſucceedeth into the roome of the Law, commanding the ſame things that the Law does, and ſo is in ſtead of Law to the regenerate that are freed from the Law. So farre is it (as the Papiſts ſlander vsus) for giuing any licence to breake the Law.

Thirdly, here it may be asked, How could others Queſt. declare to PAVL the LoueLove and Faith of PHILEMON, which are ſecret and hidden Vertues, that be in the innermoſt corners of the heart, farre from the ſight of the eye?

p. 113They ſaw not PHILEMONS faith, but his outward Anſw. works, and by them they iudged, and ſo did PAVL too of his faith, diſcerning the Tree by the fruit. Hence obſerue.

Firſt, when we ſee in any the fruits of Faith and Doct. 1 LoueLove, wee in Charitie are to iudge that there is true Faith and LoueLove indeed: for howſoeuer Hypocriſie may Apiſhly counterfait the fruits of true Faith, yet we are to ſuſpend our iudgement till God ſhall hauehave vncaſed the Hypocrite. And it is farre ſafer for vsus to erre of Charitie, then of malice and ſiniſter ſuſpition.

Secondly, in that PAVL, by a Metonymie of the Doct. 2 efficient, giueth the name of Faith and LoueLove, to the outward works of PHILEMON, which were reported vntounto him: Wee learne the manner wherein eueryevery good worke muſt be done, namely, in Faith and LoueLove.

The very Spirits and quinteſſence of our Faith and LoueLove, muſt be in eueryevery good work, elſe they are but dead works, vnleſſe they be built vponupon the foundation of Faith and LoueLove, eaſily will they be ſhaken.

Firſt, for Faith, it hath a ſpeciall ſtroke in eueryevery EueryEvery good must be done in Faith, andgood action: For, firſt, it clenſeth the conſcience, and purifieth the heart, & ſo fitteth it for the bringing forth of a good worke; for out of a defiled Fountayne, no pure Riuers can come. A good man brings forth good things: but whence? out of the good treaſure of his heart. Now this good treaſure is a worke of Faith, 1. Tim. 1. 6. Acts 15. 9.

p. 114Secondly, it ſetteth before our eyes the Commandement of God, enioyning vsus that which is to be done, and withall perſwadeth vsus, that the Commandement belongs to vsus, and bindes vsus, Rom. 14. Whatſoeuer is not of Faith, is ſinne.

Thirdly, it ſharpneth the Commandement of God, ſet downe in that word, and driueth it in more deeply into our minds, by adding thereto a Commandement of her owne. For, as wee ſhewed before, Faith to the regenerate, is in ſtead of a Law. Hence our obedience, Rom. 1 6. is called, the obedience of Faith, becauſe it harkneth not onelyonly to the Word of God, but alſo to Faith, vrging and preſſing that Word of God. In eueryevery good worke which wee doe, vntounto the Commandement of the Word, muſt come the Cōmandement of our Faith. The which by the apprehenſion of the louelove of God the Commander, ſweetly inuiteth and gently allureth vsus to performe obedience. Wicked men are moued ſometimes by Gods Commandement, to doe ſome good things, but yet not by the Commandement of Faith, they hauehave none at all. Vnleſſe therefore when thou goeſt, commeſt, doeſt this or that, thou heare thy Faith, like the Centurion in the Goſpel, ſaying, Goe, Come, Doe this, or that, aſſuredly, thy comming, thy going, thy doing this or that, though groūded vponupon the Word, are yet ſins in thee.

Fourthly & fiftly, it preſenteth to our memories the Promiſes. Firſt, the promiſes more ſpecially to that particular good work, which is to be don. This is a notable ſpur to our obedience. VntoUnto this Commandement, p. 115Apoc. 2. 10. Be thou faithfull to the death, is added this Promiſe, I will giuegive thee the Crowne of life. Now, that wee may more cheerfully obey this Commandement, our Faith, as MOSES his did, Heb. 11. muſt behold the Promiſe annexed.

Secondly, the Promiſes that are made generally to all good works, concerning the couering of their defects and blemiſhes. For the beſt works we do, are tainted and ſtayned with our naturall corruption. Here then is the laſt action of Faith, the vpſhot and concluſion of all▪ namely, the apprehenſion of the merits of Chriſt, whereby both that euill which we hauehave mixt with our good works, may be remoued, and that good which is wanting, may be ſupplyed.

In the ſecond place; when Faith ſhall thus hauehave In louelove, both to God anddone her part, comes LoueLove, ſucceeding and ſeconding Faith, in the bringing forth of eueryevery good worke.

Firſt, LoueLove towards God: For this is the difference betwixt the obedience of the godly, and that ſhew of obedience that is to be found in the Ethnicks, Papiſts, Ciuill men, and all ſuch Iuſtitiaries. The louelove of God thruſteth forward the godly, but theſe the louelove of themſelues; for they thinke to demerit God to themſelues by that they doe. And therefore they ſay with that young man in the Goſpell, What good thing ſhall I doe, that I may get eternall life? Loe, the baſe mind of a ſeruile Mercenarie, they doe all like hyrelings for their wages. But a child like ingenuitie drawes forth the obedience of p. 116the godly. The child, when hee does any thing for his Father, lookes for no recompence; but his intent is onelyonly to ſhew his louelove towards his Father. The obedience of the godly is wholy Filiall, and a teſtimonie of their thankfulneſſe for benefits alreadie receiued. Therefore their voice is not. What good thing ſhall I doe for the getting of Life, but for Life already gotten? What ſhall I render to the Lord? Pſal 116.

Secondly, LoueLove alſo to our Brethren, muſt be Our Brethren.the ground of our obedience. This, as it is plaine in the works of the ſecond Table, wherein that of the Apoſtle hath place, Doe ſeruice one to another by louelove; ſo it is true alſo in the works of the firſt Table. Euen thoſe works of obedience which concerne God immediately, muſt be done in louelove to our Brethren, namely, that by our example wee may doe good vntounto them, prouoking them to doe the like. Thus PAVL in his ſufferings for the Goſpell, had a ſpeciall regard of the Elect, 2. Tim. 2. verſ. 10.

Thus much of theſe Vertues of Faith and LoueLove. Their obiects follow.

Firſt, the obiect of Faith is onelyonly one, viz. Christ.

How is Chriſt the obiect of Faith? Queſt.

Faith is taken two wayes: Firſt, properly for an Anſw. action of the Vnderſtanding, in aſſenting to ſome Chriſt, the obiect of Faith.truth. Secondly, improperly, and Metonymically, for an act of the Will, in reſting and relying vponupon ſome thing which is called Confidence, p. 117which way ſoeuer wee take it, Iuſtifying faith hath Chriſt her obiect. Firſt, if it be taken for aſſent, which we call beliefe, or credence, Chriſt may worthily be accounted the obiect thereof, for this is the truth whereto ſhee aſſenteth, namely, that Chriſt is hers. If it be taken the ſecond way for confidence, ſo alſo is Chriſt the obiect of Faith, for in the merits of Chriſt onelyonly, and nought elſe, can wee ſafely repoſe any truſt, of him may wee depend onelyonly for our ſaluation.

Here then, firſt of all is ouerthrowne the Doctrine of the Scholemen, that make God ſimply the obiect of our Faith, without making any mention of Chriſt, who yet is the Way, by the which we goe to the Father, otherwiſe dwelling in the light inacceſſible: ſo our Sauiour, Ioh. 14. 1. You beleeue in God, beleeue alſo in mee. As if hee ſhould ſay, Yee cannot truely beleeue in the Father, vnleſſe alſo yee beleeue in mee: ſo moſt excellently are both theſe coupled together, Ioh. 17. 3. The knowledge of the Father, and of whom hee hath ſent, Ieſus Christ. So, 1. Pet. 1. verſ. 21. By whom (namely Chriſt) you beleeue in God.

By this ſee then, what to iudge of the faith of the Turks, Iewes, and all thoſe that know not Chriſt, yea, of the Papiſts, deſtroying that Chriſt indeed, whom they grant in word. The way of God is hedged vp, conſidered in himſelfe, ſimply without Chriſt. He only is the foundation of Faith.

Secondly, here againe the Papiſts are met with that dare ioyne with CHRISTS merits, of Saints, p. 118for Faith to leane vponupon. But it is Chriſt onelyonly that Faith can leane vponupon. In him onelyonly can ſhee find that, which is to be oppoſed to the Lawes rigour, to Gods anger and iuſtice. Therefore it is oftentimes called the Faith of Ieſus Chriſt, as Rom. 3. It is only the bloud of Chriſt that will ſtay and ſtrengthen our hearts in the houre of death, and it is only that which will choke Satan with his temptations. Tell him of the merits of Saints, and hee will anſwere thee, as once thoſe Exorciſts, Acts 19. Ieſus I know, but theſe merits I know not.

Thirdly, this Doctrine of the obiect of Faith is the rather to be marked, that we may more cleerly vnderſtand the doctrine of our iuſtification by faith. For the Papiſts alwayes hauehave it in their mouthes, that Faith is a worke, and ſo, if wee be iuſtified by Faith, then by Works. But with Faith wee muſt ioyne the obiect of Faith, viz. Chriſt: for Faith iuſtifies not in regard of the ſubiect, in which it inhereth; but of the obiect, to which it adhereth, not as a qualitie created in the mind, nor as an action of this qualitie (for both are imperfect) but as it applyeth Chriſt; and ſo in him couereth as all other defects, ſo alſo her owne, whereby ſhee is diſabled from iuſtifying in her ſelfe. This Doctrine is full of comfort to thoſe that are diſcouraged, in regard of the ſmall meaſure of their Faith. But it is not the meaſure of thy Faith, or the ſtrength of thy Faith that iuſtifies, but Chriſt apprehended by thy Faith, whether ſtrong or weake. And a Palſie-trembling hand will receiue an almes, as well as a ſtronger. So the p. 119ſquint-eyed or purblind Iſraelite was healed by the looking on the brazen Serpent, as well as they whoſe eyes were better.

Laſtly, from this manner of phraſe, wherein Chriſt is made the obiect of Faith, namely, Faith in Christ. Some doe gather that Faith properly is an act of the will, reſting it ſelfe on Chriſt, and not of the vnderſtanding, beleeuing the Truth of the promiſe in particular: for then, they ſay, the Scripture ſhould rather ſpeake thus, Faith to Chriſt, and to beleeue Chriſt, and not in Chriſt. This particle, In, they thinke argueth that confidence which we hauehave in Chriſt, whereby we caſt our ſelues vponupon him, and as it were, goe into him. But theſe men ſeeme to me to be deceiued: for,

Firſt, it is moſt certayne that this particle (In) is 1. Three Reaſons, prouing Faith to be an act of the Ʋnderſtanding, as well as of the Will.often giuen to the Faith of perſons vnregenerate, who hauehave not that confidence in Chriſt, as Ioh. 2. 23. Many beleeued in his Name ſeeing his miracles: where, by beleeuing in his Name, is meant onelyonly that credence which they gaue to Chriſt as a true Prophet, and no Deceiuer, which was wrung from them by force of his miracles: for heare Chriſts iudgement of them in the next Verſe: Ieſus would not commit himſelfe vntounto them, for he knew what was in the heart of man; where they that before are ſaid to beleeue in his Name, are cloſely touched for their hollowneſſe and perfidiouſneſſe. If they had put their truſt in Chriſt, Chriſt (queſtionleſſe) would hauehave put more truſt in them then he did. So Exod. 14. ver. 31. They beleeued in MOSES, as it is in the Hebrew, that p. 120is, they beleeued MOSES, as the learned hauehave well expounded it. Certainly, to beleeue in Chriſt, and to beleeue Chriſt, ſounded all one in the eares of thoſe Iewes, that conferred with Chriſt, Iohn 6. for whereas Verſe 29. Chriſt had ſaid, This is the worke of God, that yee beleeue in him whom he hath ſent, they preſently anſwere, What ſigne doeſt thou ſhew that wee may ſee, and beleeue thee?

Secondly, the Scripture diſtinguiſheth Faith and 2Confidence very plainly, By whom we hauehave acceſſe with confidence by faith, Epheſ. 3. 12. Now, it would be abſurd for the Apoſtle to ſay, Wee hauehave acceſſe with confidence by confidence.

Thirdly, Reaſon it ſelfe is againſt this opinion: 3for how can we rely vponupon him, of whoſe good will towards vsus wee are not perſwaded? Firſt, wee muſt beleeue that Chriſt is ours, and loueth vsus, before we can be able to commit our ſelues vntounto him, for the will and affections follow the vnderſtanding.

Yet, I denie not, but that oftentimes, yea very vſually in the Scripture, this Confidence is put for Faith, becauſe it is an immediate, and moſt excellent fruit of Faith. For when once the vnderſtanding ſhall iudge of the truth and goodneſſe of the Promiſe, the wil forthwith muſt needs claſpe about them. And withall wee feele diuers times this action of our wills in cleauing to the Promiſes, when yet wee feele not ſo cleerly the action of our vnderſtanding, in aſſenting vntounto them. But our feeling muſt not be the rule to determine matters by; wee feele Repentance before Faith, which is yet a fruit p. 121of Faith, and commonly we feele the effects before the cauſes themſelues. As wee ſee and diſcerne the light of the Candle, before the Candle it ſelfe; and yet the candle in order of nature is firſt. Thus much for the obiect of Faith.

Now of Loues obiects. They are two: The Obiects of LoueLove, two:former ſhee hath in common with Faith, viz. Christ.

The latter, proper to her ſelfe, and all Saints.

The firſt obiect of our louelove, is Christ, who is to Firſt, Chriſt.be loued in many reſpects.

Firſt, As he is God, for himſelfe. For the matter of louelove is good, Chriſt being God, the chiefe good, in whom lye hid all the Treaſures of goodneſſe; he is to be loued chiefly and aboue all.

Secondly, As he is our Lord, which reſpect the Apoſtle may ſeeme to inſinuate here, ſaying, towards our Lord Ieſus. Good is to be loued, in, and for it ſelfe, but much more when that which is good in it ſelfe, ſhall be good alſo to vsus, from whence ariſeth this title of Lord here giuen him: for, firſt, Hee created vsus of nothing, good and perfect in our kind. Secondly, Falling away from this perfection, hee hath reſtored vsus to an eſtate better then the former: being reſtored, he preſerues vsus in it, and reſerues vsus for eternall glorie, in the meane time lading vsus daily with his bleſſings. Here then is place for that Song of DAVID, Pſal. 18. 1, 2. I louelove the Lord, he is my Rocke: and, Pſal. 116. I louelove the Lord, he hath heard my prayer. Thirdly, As he is our Brother, not only becauſe we are all as ADAM, Luk. 3 p. 122in the end, the ſonnes of God by creation, and hee hath the ſame humane nature with vsus, created by God, but alſo by adoption, and that through his meanes.

But wherein conſiſts our LoueLove of Chriſt? Queſt.

In LoueLove, there are eſpecially theſe two things: Anſw. firſt, the violent running and ruſhing, as it were, of Wherein the louelove of Chriſt conſiſts.the deſire to the thing we louelove, that we may enioy it: ſecondly, the reſting of the mind, and the reioycing of the heart in it, after once we hauehave obtained it. Would we then know how to louelove Chriſt? Firſt, before all other things, thou muſt with great earneſtneſſe, and contention of deſire, long after Chriſt, and that in two reſpects: firſt, that thou mayeſt come to him, and be vnited by Faith, as PAVL, Philip. 3. being deſirous to redeeme Chriſts righteouſneſſe with the loſſe of all other things whatſoeuer: ſecondly, that he may come to thee by ſight, and take thee into his owne Companie in the Heauen; as PAVL alſo did, Phil. 1. I deſire to be diſſolued, and to be with Chriſt. Againe, thou muſt feele thy heart reioycing in Chriſt, euen in that apprehenſion of him which thou haſt in this life, feeling the want of all other things made vp in him, and ſo fully contenting thy ſelfe with his louelove: elſe thou doeſt no more louelove Chriſt, then that woman her husband, which receiuing ſmall contentment from him, deſireth the companie of other men. This was in PAVL, 1. Cor. 15. 31. calling Chriſt, his reioycing. And when we feele theſe things, then may we truly call Chriſt our LoueLove, as IGNATIVS did, ſaying, His LoueLove was p. 123crucified. But if theſe things be wanting; no hungring, no thirſting after Chriſt, and his Righteouſneſſe; no reioycing, nor reſting of the heart in Chriſt; but we linger in our deſire after worldly things, and find more comfort in them, then in Chriſt, nor yet no deſiring for the comming of Chriſt to Iudgement; it is an argument, that in truth there is no louelove of Chriſt in vsus.

Againe obſerue, as before concerning Faith the ſame thing was obſerued, That not God ſimply and abſolutely in himſelfe, but God in Chriſt, is the obiect of our LoueLove. I graunt indeed, that wee owe LoueLove to God, as in himſelfe he is good, and as our Creator, though he ſhould neuer hauehave further manifeſted his LoueLove vntounto vsus in Chriſt. But wee can in no wiſe pay this debt of LoueLove, but vntounto God, conſidered in Chriſt. The reaſon is, becauſe our LoueLove of him ariſeth of his louelove to vsus, as S. IOHN witneſſeth. And he loues vsus onelyonly in Chriſt, Matth. 3. in the end. The Iewes that denyed Chriſt, pretended a zealous LoueLove of God, but the Apoſtle worthily condemnes it: for no man can truely louelove God, out of Chriſt. Vainely therefore doe all Papiſts, and all prophane Proteſtants, brag of their LoueLove to God. The ſecond Obiect of our LoueLove followes.

And towards all the Saints.

HOw may any thing, beſides Chriſt, be loued? Quest. for God in his Law requires, That wee louelove him with all our heart, &c. If God challenge all to p. 124himſelfe, what then will be left for any other thing? 2. The Saints.Againe, Good only is the matter of LoueLove: And God onelyonly is good, Matth. 19. therefore he onelyonly to be loued.

It followes not, if God onelyonly be to be loued, Anſw. that therefore our brethren are ſhut out from hauing any part in our louelove; for the louelove of the Creature is ſubordinate to the louelove of God. Wee may louelove God in the Creature. God indeed is onelyonly good originally, and of himſelfe, yet he imparteth his goodneſſe to his Creatures. And this deriued goodneſſe of the Creature, is Gods owne goodneſſe. And therefore it followeth on the contrary, that becauſe we muſt louelove God, therefore alſo the Creature, the baſeſt Creature that is, hauing ſome obſcure Lineaments of the Image of God.

Firſt, Marke the Order of our LoueLove: Firſt, it Doct. 1 muſt be directly carried to God; then, to the Creature: The Order of our LoueLove.to Chriſt, the Head; then, to the Saints, the members. All Creatures therefore are to be loued in God, and for God onelyonly: ſo that the LoueLove of the Creature muſt be ſo farre from taking any thing from our LoueLove of God, that rather it muſt confirme and encreaſe the ſame. And then is the louelove of the Creature lawfull, when it is referred to the Creator: So that wee louelove not ſo much the Creature, as the Creator in the Creature. Now this is done Two wayes how the Creator is loued in the Creature.theſe two wayes:

Firſt, in regard of the Beginning, from whom the LoueLove of the Creature ariſeth; namely, the LoueLove of God, for whoſe cauſe wee louelove the Creature, p. 125his Workmanſhip, as the Sonne for the Fathers cauſe.

Secondly, in regard of the End to which it tendeth. Now that LoueLove of the Creature which is lawfull, tendeth to the LoueLove of the Creator: For the glorie of God is that end which we muſt propound to all our actions, and ſo conſequently, to our LoueLove of any Creature. And this muſt be the end of all thoſe duties of LoueLove which we are to performe to our brethren, that by that meanes we may prouoke them to the LoueLove of God. If wee louelove the Creature otherwiſe then thus, we ſinne grieuouſly, in as much we cleaue to the Creature, and contrarie to that of the Pſalmiſt, Pſal. 62. We ſet our heart vponupon it, which God claymeth as his owne peculiaritie.

The Riuers that come out of the Sea, as they paſſe, doe lightly touch the Earth; but they ſtay not there, but goe on forward, till at laſt they returne againe into that Sea, from whence they firſt came. So it is here, our LoueLove muſt firſt come from God to the Creature; but being ſo come, it muſt not reſt and ſettle there (howſoeuer, like a Riuer, it may in paſſage touch it;) no; it muſt returne backe into that infinite Sea, euen God himſelfe, whence firſt it came. But how many ſhall we ſee ſo blinded and bewitched with the LoueLove of the Creature, that God is wholly forgotten of them! Thus is God robbed of his Honor, with the LoueLove of whom only, the heart is to be poſſeſſed, and wholly taken vp; and the Creature abuſed, and transformed into an Idoll. For, for this cauſe is Couetouſneſſe called Idolatrie, p. 126becauſe it glueth and faſteneth the heart to Riches. Now the adhering of the heart, is proper onelyonly to God. Therefore alſo is the exceſſiue LoueLove of the Creature called Adulterie, becauſe thereby we withdraw our affections from Chriſt, our Spirituall Husband, Iames 4. 4. O yee Adulterers and Adultereſſes, know yee not, that the LoueLove of the World, is Enmitie with God?

Let vsus take heed of being enamoured with any Creature, though neuer ſo glorious and pleaſing vntounto vsus, forgetting in the meane time the Creator, Bleſſed for euer. If it ſhall pleaſe God to take from vsus any Creature we louelove, as our Children, Wiues, Husbands, Goods, Health, Credit, &c. which hee doth oftentimes, becauſe he ſeeth we louelove them too well; let vsus willingly ſuffer our ſelues to be ſeuered from them. Let no man, in the loſſe of Children, crie out with DAVID, as bereft of reaſon; ABSALOM, ABSALOM, O my ſonne ABSALOM, would God I had died for thee! or with RAHEL, feed their ſorrow, wilfully refuſing comfort: for then wee ſhew plainely, wee loued the Creature for it ſelfe. If wee loued it for Gods cauſe, and rather loued God in it, then it ſelfe alone; wee ſhould then, with AARON, without any more adoe, hold our peace, Leuit. 10. For though thy Sonne, thy Spouſe, thy Wife, whom thou louedſt as thine owne ſoule, dearely and tenderly, be taken away from thee; yet God, whom thou loueſt in them, ſtill remayneth with thee. Therefore, if the preſence of God cannot comfort thee, in the abſence of the Creature which thou louedſt, p. 127nor thou canſt not yeeld quietly to God, parting thee and the Creature which thou loueſt; it is a plaine argument, thou art too farre gone in thy LoueLove. For when wee keepe this our LoueLove of the Creature within her lawfull bounds, then ſhall wee not onelyonly be well content, that God ſhould make a Diuorce betwixt it and vsus, but we our ſelues will be readie, in caſe hee commaunds vsus, to giuegive a Bill of Diuorcement into it hands, willingly to depriue our ſelues of the ſame. This is that which our Sauiour calls, the hating of Father, Mother, Wife, Children, and Life it ſelfe, when as wee ſeeing God calls for them at our hands, becauſe wee cannot both keepe them and a good conſcience too, wee doe willingly reſigne them vp. Thus did ABRAHAM chearefully ſacrifice ISAAC; PAVL, his life, Acts 20. MOSES, his honours, Heb. 11. thereby plainely ſhewing, that in truth they loued the Lord in theſe Creatures, ſimply in themſelues, becauſe they were ſo willing to forgoe them, when God called for them. And therefore God himſelfe ſaid to ABRAHAM, Now I know that thou loueſt mee. Now I ſee, that there is no Creature, no, not ISAAC himſelfe, that is able to alienate and eſtrange thy affections from mee. Now I ſee, that howſoeuer thou LOUEDſT ISAAC well, yet thou louedſt me better, and ISAAC onelyonly for my ſake, when at my commaund thou canſt euen hate him.

Secondly, The Apoſtle conioyning the LoueLove of Doct. 2 the Saints with the LoueLove of Chriſt, thereby would teach vsus, That Chriſt is to be loued in his Saints; p. 128Chriſt to be loued in his Saints.and that in truth, none loueth Chriſt, who alſo loueth not his Members: for wee may truely ſay with DAVID, Pſal. 16. 2. Lord, my well-doing reacheth not to thee; All my delight is in the Saints on Earth.

The Lord Ieſus is in the Heauens. We cannot ſo manifeſtly declare our LoueLove to his owne Perſon; but he hath left, in his owne ſtead, a moſt fit Matter for our LoueLove, the poore Saints to be with vsus alwayes. Whereas, if thoſe duties of kindneſſe and humanitie, which IOSEPH of Arimathea performed to the dead Corps of our Sauiour, were arguments of his LoueLove, how much more ſhall wee declare our LoueLove vntounto him, in helping the Church, his liuing Bodie, his Fulneſſe, called by the Name of Chriſt himſelfe, 1. Cor. 12. ſpecially then, when it ſhall be in ieopardie? If the glorified Bodie of Chriſt in the Heauens were here vponupon Earth with vsus, no doubt wee would be very officious and reſpectiue of it. But alas, it is not that Maſſe of fleſh, though glorified and vnited to his Godhead, which hee ſo much reſpects: No; hee makes greater account of his faithfull Ones amongſt vsus; ſetting that vponupon his owne Skore, which is done vntounto them. Euerie one of theſe hath hee honoured with his Name, as well as the whole Companie of them. Pſal. 105. 15. Touch not my Prophets, neither hurt my Chriſts.

Vainely therefore doe they prattle, that ſpeake of their LoueLove to Chriſt, who yet are wanting to his Members in their Troubles; ſuffering PAVL to p. 129anſwer for himſelfe before NERO, and with the Parents of the blind man, Ioh. 9. ſaying, Hee is old ynough, let him ſpeake for himſelfe. To ſuch I ſay, If any man louelove not the Lord Ieſus, let him be accurſed, 1. Cor. 16.

Thirdly, Obſerue, who, next vntounto Chriſt, are to Doct. 3 be loued; namely, the Saints. All men, being of The Saints to be loued, next vntounto Chriſt.the ſame mould, the ſame humane nature with our ſelues, are to be loued; for wee may not hide our ſelues from our owne fleſh. But the chiefetie of our LoueLove is due vntounto the Saints, that are of the ſame Spirituall fleſh and conſanguinitie with vsus. Others may not hauehave the tythe of that LoueLove they hauehave. Let vsus doe good to all (ſayth the Apoſtle) but ſpecially to the Houſehold of Faith, Galat. 6.

1. Tim. 5. Hee that prouideth not for his owne, is Obiect. worſe then an Infidell. But a mans owne (haply) may be none of the Saints. S. PAVL here ſeemes to preferre a mans owne, though neuer ſo wicked, in our LoueLove, before the Saints.

If the Queſtion be, Whether I muſt rather helpe my wicked Wife in her neceſſitie, then any godly friend? this place to TIMOTHIE, ſayes, My wicked Wife. But here the Apoſtle giues the firſt place of our LoueLove, next to CHRIST, vntounto the Saints.

This Doctrine, That our LoueLove muſt chiefely Anſw. reſpect the Saints, is to be vnderſtood in an euen Compariſon. All Saints are not to be preferred before all that are none; but thoſe onelyonly, that p. 130may equally be compared with them: as, Thoſe of mine owne, which are godly, muſt bee loued more then thoſe of mine owne, which are not. I muſt louelove all my Children, Seruants, Kinsfolkes, but ſpecially thoſe that are Saints. But in an vnequall Compariſon, it holdeth not. An vngodly Sonne, Wife, Brother, &c. is to be reſpected before a godly friend, that is further off from me, and not ſo neere in bloud.

Againe, though naturall affection may be greater in vsus towards our Kinsfolkes wicked, then towards ſtrangers godly; yet true Chriſtian LoueLove belongeth to the Faithfull, without any carnall reſpect: Neyther muſt wee meaſure it ſo much by outward effects, as by the inward affection of the mind: It is a Spirituall LoueLove, and is ſpecially ſeene in Spirituall Things; as, in the holy cleauing of hearts together in mutuall Prayers, Conſolations, and heauenly Conferences.

And thus I may louelove my Chriſtian friends more then my vngodly Wife, or Children, though in nouriſhing of them, I ſuffer them to periſh with famine, as not hauing ſufficient to relieue both.

Fourthly, Marke; The Obiect of PHILEMONS Doct. 4 LoueLove, is, All the Saints. Hee that loueth All the Saints muſt be loued.one Saint truely, and becauſe hee is a Saint, muſt needs louelove all: Though there be diuers degrees of our LoueLove to the Saints, as there be alſo of their Sanctimonie; ſo CHRIST loued IOHN aboue the other Diſciples. But if wee louelove but p. 131one Saint, becauſe of his Grace, wee muſt needes carrie the ſame mind to all. Otherwiſe; if louing one, wee hate another, it is an argument wee louelove him not becauſe he is a Saint, for then wee ſhould louelove the other alſo, but for other reſpects.

Here then is condemned that partialitie, which IAMES taxeth, Iames 2.

Fifthly, Obſerue, That the Chriſtians with Doct. 5 whom PHILEMON conuerſed, are called Saints; ſo the Apoſtle vſually calleth all that hee writes vntounto. Wee are not then to reſtraine this name to the glorified Soules of iuſt and perfect men in Heauen. Certainely, vnleſſe thou art a liuing Saint, thou ſhalt neuer be a Saint when thou art dead; for that Holineſſe which is perfected then, is begun here.

Let now thoſe prophane Knaues goe and ſcorne the Name of a Saint, together with all Sanctimonie; in the meane time, they themſelues being ſcorned by Him that ſitteth in the Heauens.