Two Treatises, Commentary on verse · Verse 6
VERS. 6. That the communication of thy Faith may be effectuall in the knowledge of all that good that is in you by IESVS CHRIST.
IN the former Verſe, both thoſe effects of PAVLS louelove to PHILEMON, ſet downe in the fourth Verſe, were ioyntly deſcribed by the cauſe, common to them both. In this Verſe, and the ſeuenth, they are deſcribed ſeuerally. And firſt, his Prayer in this ſixt Verſe, from the matter of it. This was that which he prayed for in PHILEMONS behalfe, That the communication of his Faith might be effectuall in the knowledge, &c. The words are ſomething obſcure.
Firſt then, By the Communication of thy Faith, vnderſtand, Thy Faith communicating it ſelfe. Then the words following, in the knowledge, &c. are to bee vnderſtood Paſſiuely, not Actiuely. Therefore the ſence is well expreſſed in our Engliſh Tranſlation, That whatſoeuer good thing is in you, may be knowne: for he ſpeaketh of that knowledge which others ſhould hauehave of PHILEMONS vertues, and not that which PHILEMON himſelfe ſhould hauehave.
Now here, are two Things to bee conſidered:
Firſt, What that is which PAVL prayes for in PHILEMONS behalfe, The Efficacie of his Faith: Secondly, Wherein this Efficacie of Faith conſiſts; firſt, in Communication, That the communication of thy Faith may be made effectuall; that is, that thy Faith, by communicating, may be made effectuall; ſecondly, in the Knowledge of whatſoeuer good was in him by Chriſt.
For the firſt, That Efficacie of Faith which here PAVL deſireth for PHILEMON, was two: Firſt, in regard of PHILEMON himſelfe, that it might worke effectually in him: ſecondly, in regard of others, that it might be examplarie to them, and ſo might be effectuall in prouoking them to the like.
And that the Apoſtle had ſome reference, euen to this latter kind of Efficacie, the words following ſeeme to import, That whatſoeuer good thing is in you, may be knowne: For when the light of our Faith ſhineth to others, it very effectually ſtirreth them vp to the glorifying of GODS Name, Matth. 5.
Hence obſerue, Firſt, That true Faith may Doct. 1 ſometimes faint, and be (as it were) raked vp True faith may faint.vnderunder the aſhes. A ſlouthfull kind of Sleepineſſe may ſometimes ſeize vponupon it, and vnfit and diſable it for Spirituall Exerciſes. As wee ſee in the Diſciples; who being oppreſſed with carnall griefe for the departure of CHRIST now at hand, were not able to attend the Exerciſe of Prayer, no, not one houre, with our Sauiour. So likewiſe in the Philippians, Phil. 4. 10. Of whom, when the Apoſtle ſayes, That they were reuiued, or, as the word ſignifies, waxen greene, or freſh againe, in their LoueLove and Liberalitie towards him; thereby he declareth, That for a time they were like Trees, that in the Winter are in their Widow-hood, hauing loſt their Leaues, and appearing outwardly as dead, all their Sappe being in the Root within. And truely, as Trees, ſo Faith alſo, hath her Winter, namely, the Stormes and Tempeſts of Temptations, which by their violence ſhake off all her greene and glorious Leaues, and ſo make her appeare naked and deſolate, ſhee being driuen into the ſecret corners of the heart, and there for a time to lye gaſping and panting, readie to giuegive vp the ghoſt. Therefore, Reuel. 3. 2. they of Sardi are willed to ſtrengthen the things that are readie to die. Faith of it owne nature is very laborious, and whiles it is ſtrong and healthie, tyes her ſelfe duely to her Taske, and is alwayes at worke: Yet ſometimes, the Feuer-Lurden hauing caught her, ſhee begins to be lazie, and to hauehave no liſt to worke. Nay, then it is Holy-day, and Vacation-time with her, till ſhee recouer her ſelfe againe. Therefore PAVL here prayeth, that PHILEMONS Faith might bee preſerued from this Lethargie and Sleepineſſe, to the which, in it ſelfe, it was ſubiect, and ſo might ſhew it ſelfe to be a liuely and effectuall Faith.
Secondly, obſerue, How Faith being by Satans Doct. 2 Craft caſt into this dead Sleepe, may be awakened, Prayer recouers fainting Faith.and how it may ſhake off this Spirituall Lazineſſe, namely, by this Spirituall Exerciſe of Prayer. Therefore here PAVL prayeth for PHILEMON, That his Faith might bee effectuall. And if other mens Prayers may doe this, much more our owne.
But it may ſeeme, that Faith muſt rather giuegive Obiect. efficacie to our Prayers, then receiue it from them: For Faith is that which ſetteth vsus on worke to pray.
It both giueth and receiueth; yea, in giuing, it Anſ. receiueth. It is the ſtrength of the bodie, whereby it moueth and ſtirreth, and yet by this motion it is confirmed and encreaſed. If thy legge be benummed, goe vponupon it a little, and it will come to it ſelfe; ſo if thy Faith be as it were benummed, cauſe it to moue and ſtirre in this holy Exerciſe of Prayer, and thou ſhalt find preſently her ſpirits returning againe to her, and the Coales, before couered vnderunder the aſhes, by theſe bellowes to be blowne vp, and conceiue a flame: For Prayer is a notable preſeruatiue againſt Spirituall ſlumber, preſcribed by the moſt skilfull Phyſician, ſaying, Watch and pray, that yee enter not into temptation.
Now, thoſe things which are able to preuent Diſeaſes, are able alſo, for the moſt part, to cure them. Yet thinke not, there is any vertue in our Prayer, to doe this, but in GOD; who hauing bound himſelfe thereto by promiſe, ſendeth his Spirit into our hearts, when we are in this exerciſe, whereof ſee an example, Acts 2. 1.
Thirdly, PAVL here plainely teacheth vsus, that Doct. 3 true Faith in his owne nature is effectuall, liuely, Faith is a liuely Grace.full of vigour and ſpirits. 1. Theſſal. 1. verſ. 3. The worke of your faith, that is, your working Faith. Faith is of a working and ſtirring diſpoſition, and is alwayes quicke-ſpirited and nimble, vnleſſe when it bee wounded by ſome grieuous temptation.
Thy faith then, which like the Sluggard, holdeth her hands in her boſome, loth to ſtirre out of doores, which alwayes lyes dreaming within, leading an idle ſedentarie life; this Faith, I ſay, which is of ſo heauy a mold, of ſuch leaden heeles, is a falſe faith, what ſhewes ſoeuer it hauehave. For actiueneſſe is the property of true Faith. I diſcerne the picture of a man, though neuer ſo liuely, to bee no true man, becauſe it ſtands ſtill and ſtirres not. Therefore, though it hauehave ſhew of eyes, mouth▪ feet, &c. yet, when I ſee, it neither goes, ſees, nor ſpeakes, I know it is no man. So, when I looke vponupon thy faith, and find for all the colours of outward profeſſion, that it is idle, I conclude forthwith, that it is an Idoll, a ſhaddow, void of truth, and ſubſtance.
Shew mee thy faith by thy works, ſaith IAMES. Indeed, if Pride, Swearing, prophaning of the Sabbaths, Vncleanneſſe, were fruits of faith, then theſe Braggers would iuſtifie their faith as very effectuall.
But ſince the fruits of Faith are▪ Mortification, Meekeneſſe, LoueLove, &c. and not the leaſt drop or dram of theſe Graces are to be ſeene in them, it appeareth, that their Faith is a very emptie and imaginatie Faith.
The ſecond followes; namely, wherein this Efficacie of Faith, here prayed for, conſiſts; firſt, in Communication; ſecondly, in the knowledge of eueryevery good thing.
For the firſt, Obſerue, That Faith is no ſparing Doct. 1 Niggard, but of a very bountifull and liberall diſpoſition. Faith is a bountifull grace, and communicatiue.It hoordeth not, it hideth not thoſe Treaſures which ſhee receiueth of God, but communicateth them to others; That the communication of thy Faith. For that which Chriſt ſaid to his Diſciples, Faith ſayth to her ſelfe, Freely hauehave I receiued, freely will I giuegive. This Communication therefore is a moſt neceſſarie effect of Faith, as the Apoſtle ſheweth in his owne example, Rom. 1. 12. That I might receiue Exhortation together with you▪ through our Faith. Faith is made the fountaine where-from that mutuall communication of Exhortation or Comfort, betwixt PAVL and the Romans, ſhould ſpring. If then thou wilt ſhew thy ſelfe to hauehave true Faith, let mee ſee the Communication of thy Faith. But this is very rare. Men are afraid, leſt by this meanes all their ſtore will be ſoone ſpent, and ſo they ſhall be drawne drie; wherein they are much wide: For here, not Parſimonie, which agreeth not with Faith, but this liberall Communication of our gifts, is the beſt thrift and husbandry: for as thoſe Loaues in the Goſpell, ſo our gifts encreaſe and multiply, euen whileſt they are in diſtributing. Euen out of that which the hand reacheth to the mouth, it ſelfe is nouriſhed.
Againe, how ſhould we looke that others ſhould communicate to vsus, if wee communicate not to them? Here then is another benefit of this communication, wee doe not encreaſe our owne, but gaine vntounto our ſelues the benefit of our Brethren: By the helpe whereof wee ſhall bee enabled to doe that which of our ſelues alone we could neuer doe. The Blind, of himſelfe, cannot goe a iourney, neither yet the Lame man, the one for want of eyes, the other for want of his legs. But now, if there be this communication betwixt them, the Blind man carry the Lame man on his backe, and ſo become legs to him, the Lame man lend his eyes to the Blind, and direct him in the way; by this meanes they will diſpatch that iourney, which apart, neither of them could hauehave done. God, of ſet purpoſe hath ſo diſpoſed of his gifts, that we ſhould ſtand in need one of another, euen the Head of the Foot not giuing all to eueryevery one; for then finding a ſufficiency in our ſelues, we would not ſeeke for helpe abroad, when we might hauehave it at home, but, one to this man▪ another to that; that ſo this mutuall communication might be maintayned amongſt vsus.
In theſe and many other reſpects, muſt wee hauehave ſpeciall care of this communication. Our owne gifts, by their vſe, will encreaſe; our Brethrens, in regard of vſe, will become ours; and both vnited together, will be ſtronger; laying our Moneyes together, we ſhall make vp that ſhot, which by reaſon of our pouertie, we could not hauehave done apart.
The ſecond thing, wherein this efficacy of Faith conſiſteth, is the Knowledge of all that good.
That Faith then is effectuall, which hath all other Doct. Graces at command; ſo that, when it ſayes to Faith ſets all other Graces on worke, and makes them manifeſt.one, Goe, it goeth; to another, Come, it comes; to all of them, I would hauehave you knowne of others, they forthwith come forth into the open light, and by practice make themſelues knowne to all. If a King command, and be not obeyed, it ſhewes, his power is not great, that hee is not as yet throughly confirmed in his Authoritie. So, it is an argument that Faith, as yet is but weake, and of ſmall force, when it commands not with a Kingly and Imperiall Majeſtie and Authoritie, ſo that without further delay his commands are obeyed. That thy faith may be effectuall: but how? In the knowledge of eueryevery good thing that is in you.
Vnleſſe then, Faith doe thruſt forth all other Graces whatſoeuer in thee, and cauſe them in ſome manner to be ſeene, and acknowledged of others, thy Faith is vneffectuall. What then ſhall wee ſay of thoſe, who vaunt of their Faith, Hope, LoueLove, and other Graces, and yet they giuegive vsus not the leaſt taſte of any of them? They ſay, they feele the power of theſe Graces within their hearts, though they hauehave not that gift that others hauehave, of making manifeſt that which is in them. But in ſaying ſo, they bewray they hauehave not the gift of Faith at all. For Faith cannot ſuffer Grace to lye incloſed and cloyſtered in the Cloſet of the breſt, but it will preſently deliuer them out of this Priſon: if the doore be ſhut, it will breake it downe, and by force make way for them to come out. I beleeued, therefore I ſpake, Pſal. 116. Faith then is, as it were, the Porter, that opens the doore of the mouth, that when wee hauehave beleeued with the heart, with the mouth alſo we might confeſſe to ſaluation, Rom 10. and ſo not our hearts only, but our fleſh alſo might praiſe the Lord, Pſal. 104. It is to be doubted then, that thoſe Graces that louelove thus to keepe their Chambers, are ſicke Graces: If they were healthy, they would delight to come abroad and take the ayre; for as Veritie, ſo likewiſe Vertue ſeeketh no corners. Nay, ſuch is the power of Faith, that it driues all grace out of corners, and cauſeth eueryevery ſecret thing to be euident, and eueryevery hid thing to come to light, Luk. 8. 17 for the Spirit of God once ſeated in our hearts, is like vntounto Wine in new bottels, which will breake the bottels, but it will hauehave ſome vent, Iob 32. 19. and like to fire that cannot be pent in, but makes way for it ſelfe, and breakes out into open flame, Ierem. 20. Againe, others there are, not altogether drie and emptie of grace, as thoſe vaine vaunters, but endued with ſome good portion thereof, who yet doe deſerue iuſt reprehenſion, for that they doe not manifeſt eueryevery good thing that is in them by Chriſt for as ſometimes we make ſemblance of that Grace wee hauehave not, ſo againe at other times, wee cloſely diſſemble and conceale that Grace which we hauehave, ſometimes for feare of danger, as PETER did his zeale and affection to Chriſt; and NICODEMVS, who came by night, and ſo his light did not ſhine before men: ſomtimes againe, through an vnchriſtian, and indeed, ſhameful ſhamefaſtneſſe, thinking it doth not become vsus; ſo to put forth our ſelues, either by word or action: and laſt of all, through our owne negligence and careleſneſſe, whereby ſuffering Satan to ſurprize vsus, wee are diſabled for manifeſting our ſpirituall ſtrength. The ſtrongeſt Gyant that is, when he is faſt fettered and chained, and manacled, cannot ſhew his ſtrength, as long as hee is in that caſe; no more can wee, when through our want of watchfulneſſe, wee hauehave ſuffered Satan to bind vsus hand and foote, and withall hauehave baniſhed that good Spirit of grace, without whom we are able to doe nothing. Thus SAMSON, when he had yeelded to Satans temptations, in loſing the badge of his Profeſſion, and ſo had grieued the Spirit, was not able to ſhew his former ſtrength, howſoeuer he thought with himſelfe, to hauehave done as in former times. So it fares with vsus, many a time wee thinke to giuegive proofe of this or that Grace, as wee hauehave done formerly, but when it comes to the tryall, wee doe nothing leſſe. Being, through our owne ſecuritie, hampered in Satans ſnares, wee are not able to ſtirre; and ſo now, not our grace, but our wants and weakneſſes are made known. Therefore let vsus take heede of theſe three impediments, Feare, Baſhfulneſſe, and Careleſneſſe. Let vsus indeuour, not ſo much in word, which is Phariſaicall, but ſpecially indeed, and in the whole courſe of our carriage to expreſſe the inward grace of our heart, that that may ſpeake when we hold our peace, that the prints and marks of that Humilitie, LoueLove, Meekneſſe, Sobrietie, Wiſedome, &c. which are within vsus, may euidently appeare in our ſeuerall actions, that ſo they which conuerſe with vsus may hauehave experience of them, and ſo may giuegive vsus that good teſtimonie, which the Philippians were able to giuegive TIMOTHY, Philip. 2. 22. This is that which the Apoſtle commanded the Philippians, Phil. 4. Let your patient mind be made knowne to all: and to TIMOTHY 1. 4, 15. That thy profiting may be made manifeſt to all: and our Sauiour to vsus all, Let your light ſhine. Let vsus not violently ſmother and ſuppreſſe the Spirit in our ſelues. Let vsus not detayne in vniuſt captiuitie the graces of God, deſirous to breake forth. Let vsus not deſire to keepe the light of the Candle within the Lanthorne onelyonly. Let vsus not ſet the Candle, which GOD hath lighted in vsus, vnderunder a Buſhell, or vnderunder the Table, but in the Candleſtick of all our outward actions: but yet not for oſtentation, that wee might hauehave a name: but, firſt, that Foure ends of the manifeſtation of Grace.God may be glorified, Mat. 5. Secondly, our Brethren ſtrengthned & confirmed; yea, and thoſe that as yet are without, may be gayned by our good example. Thirdly, the mouth of the malicious watching for occaſion of ſlander, may be ſtopped, 1. Pet. 2. 15. Fourthly, we may acquite our ſelues as true Iſraelites, approuing to be that in truth which wee profeſſe, for otherwiſe wee giuegive iuſt occaſion to bee ſuſpected of Hypocriſie.
But here marke, that not eueryevery good thing that All good in vsus is not to be made knowne.comes from vsus, muſt be made knowne; as our priuate Prayers, good Thoughts, Meditations, Deſires, &c. Theſe things we muſt keepe ſecret to our ſelues, as doing them to our Father that ſees in ſecret, who alſo will reward vsus openly, and not reueale them to others, vnleſſe vponupon ſome ſpeciall occaſion, as PETER, and CORNELIVS, Acts 10. and IOHN, Apocalyp. 1. 10. did. But thoſe good Graces, which are in vsus, as LoueLove, Zeale, Patience, &c. muſt be made knowne, and that not ſo much by prating as practiſing, and yet not alwayes, but as occaſion ſhall ſerue, and in diſcretion. Pro. 25. verſ. 11. A word ſpoken in due ſeaſon, is like Apples of gold with pictures of ſiluer. Pſal. 1. 3. That bring forth fruit in due ſeaſon.