Commentary Upon Philemon, Exposition · Verses 4-5 (2 of 3)
Verſe 5. [When I heare of thy louelove and Faith which thou haſt towardes the Lord Ieſus, and toward all Saints.] In theſe words, the former Thankeſ-giuing is amplified by another circumſtaunce, containing the cauſe wherefore the Apoſtle gaue thankes to his God for him, and did make mention of him in his Prayers, becauſe he had heard by the report of the Brethren, howe great Faith and LoueLove were in him. Heerein we hauehave theſe particulars to be conſidered; Firſt, hee reduceth the principall pointes of ſaluation to two heads, Faith, and LoueLove. In theſe ſtandeth the happineſſe of the godly: by theſe, a Chriſtian man is perfected, for they are the chiefe graces of the Holy-ghoſt. Secondly, he beginneth with [LoueLove,] and placeth it before [Faith.] Faith, indeed is more precious, but it is inward and hidden in the heart, and in Nature and order goeth before LoueLove: but hee firſt nameth [LoueLove] becauſe it is better knowne to vsus, better ſeene of vsus, and is as the Touch-ſtone to try our Faith. For though the cauſe be more worthy then the effect, yet the effect is more perſpicuous and manifeſt: ſo Faith being the cauſe of works, is more excellent, but LoueLove as an effect is more euident. Thirdly, wee ſee, that albeit Faith be ſet in the laſt place, for the reaſon rendered before, yet Fayth is firſt defined, and ſo the order ſomewhat inuerted. Now, it is deſcribed and declared by his Obiect, that it reſpecteth Chriſt Ieſus. Laſt of all, hee defineth louelove, which he aplieth to the Saints, albeit it extend to Infidels, to reprobrates, to prophane enemies, whom alſo we are to louelove, yet a ſpeciall maner of louelove is due to the Saints, which are members of the ſame body with vsus. For euen as God loueth all mankind, and all the workes of his hand, who as hee created them, ſo he preſerueth them, feedeth them, giueth them fruitfull ſeaſons, filleth their hearts with ioy and gladneſſe, and maketh his Sun to ſhine vponupon them, and the raine to fall vppon them, to make them without excuſe: but he loueth his Church with a ſpeciall louelove, not onelyonly giuing them temporall bleſſings, but ſuch as do accompany ſaluation; the one, hee loueth as his creatures; the other, both as his creatures, and his Children: ſo are wee to louelove all mankind as our owne fleſh, but not in an equal degree with the faithfull, who are tied together in a ſtraighter band, becauſe there is not mutuall louelove betweene the godly and vngodly, neither do they grow vppe into one body. But the godly are charged to louelove one anoth… ▪ and they are made the members of Chriſt, and heyres with vsus of eternall life; and therefore, louelove is eſpecially and principally to be ſhewed to the Saints, that is, vntounto the Elect, which ought to be aboue all the creatures in the world deere vntounto vsus, zWhy the elect are called Saints.who are called Saints for two cauſes; Firſt, becauſe they are purged & clenſed from their ſinnes by the blood of Chriſt; Secondly, becauſe they are framed and faſhioned by the ſpirit of God to an holy life, and godly profeſſion and conuerſation. Thus much touching the order & interpretation of the words. Now let vsus ſee what doctrines ariſe from hence for our inſtruction and edification.
[When I heard of thy LoueLove and Faith.] The Apoſtle doth not ſay heere that he ſaw and beheld, or was an eye-witneſſe of the Faith and fruits of the faith of Philemon, but that he heard of them by the report of the Brethren. Paule at this time (as we hauehave ſhewed) liued at Rome, and Philemon dwelled at Coloſſe (many Miles diſtant the one from the other) yet his faith was publiſhed, and his louelove manifeſted throughout the whole worlde, which neceſſarily inferreth, that he openly profeſſed them, and made it knowne what religion he was of. For if Philemon had not ſhewed boldly his faith, and witneſſed a good confeſsion before many witneſſes, it had beene vnpoſſible, that Paule being ſo farre from him, ſhould hauehave heard of it. Doctrine 4. True religion muſt be openly confeſſed & profeſſed.Heereby wee learne, that faith and the fruits thereof muſt be openly profeſſed. True Religion, muſt not onelyonly bee inwardly beleeued, and in the heart acknowledged, but muſt outwardly be confeſſed and profeſſed in the world before men. We ſee this in Daniell, and the three Children, hee was caſt into the Lyons den, they into the hot fiery furnace, becauſe they thought it not ſufficient to worſhip God cloſely and ſecretly in their hearts, but publickly declared what God they ſerued, and what religion they embraced. The Apoſtle writing to the Hebrewes, calleth Chriſt Ieſus aHeb. 3, 1. & 10, 23. & 13, 15.the High-Prieſt of our profeſſion, that is, of the trueth which we profeſſe and beleeue. And afterward he ſaith, Let vsus keep the profeſſion of our faith without wuuering. And againe, Let vsus by him offer the ſacrifice of praiſe alwaies to God, that is, the fruite of the lippes which confeſſe his name. This duty of acknowledging and confeſsing the truth, hauehave all the ſeruants of God practiſed & made conſcience of from the beginning, giuing witneſſe to God & his truth. When the Apoſtles were conuented before the counſel, they did not hide their faith, but ſaid, bActs 4, 8. 19 20. & 5, 30.Ye Rulers of the people, and elders of Iſraell, foraſmuch as we this day are examined of the good deede done to the impotent man, to wit, by what meanes he is made whole; be it known vntounto you all, and to al the people of Iſraell, that by the Name of Ieſus Chriſt of Nazareth, whome yee hauehave crucified, whom God rayſed againe from the dead, euen by him dooth this man ſtand heere before you whole. And when they were charged to ho de their peace, and to ſpeake or teach no more in the Name of Ieſus, they aunſweared; Whether it bee right in the ſight of GOD, to obey you rather then GOD, iudge ye; for wee cannot but ſpeake the thinges which wee hauehave ſeene and heard. The Apoſtle Paule vſeth this boldneſſe of ſpeech before Felix, cActs 24, 14, 15.I confeſſe vntounto thee, that after the way which they call Hereſie, ſo worſhip I the God of my Fathers, beleeuing all thinges which are written in the Law, and in the Prophets, &c. And as the Apoſtle himſelfe practiſed this dutie, ſo Timothy is commended and praiſed by him for the ſame, d1 Tim. 6, 12 13.Fight the good fight of Faith, lay holde of eternall life, whereunto thou art alſo called, and hast profeſſed a good profeſſion before many witneſſes, wherein alſo hee followed the ſteppes and example of Ieſus Chriſt, which vnderunder Pontius Pilate witneſſed a good confeſsion. All theſe, as a clowd of witneſſes, ſerue to confirme vsus in the aſſured truth of this doctrine, that God requireth this duty of vsus to confeſſe his word boldly, to manifeſt our faith openly, to ſhew our Religion publickely, that ſo wee may confeſſe before the Lord his louing kindneſſe, and his wonderfull works before the ſons of men.
Reaſon 1.And howſoeuer theſe Teſtimonies may ſerue and ſuffice for the ſtrengthning thereof, yet it ſhall appeare more plain and euident vntounto vsus, if we waigh the Reaſons. Firſt, the profeſsion of our faith hath a great promiſe of a rich reward ioyned with it, and added vntounto it; and the ſtarting backe from it as a deceitful bow, hath a ſore threatning of a grieuous curſe following after it. It is that which our Sauiour teacheth his Diſciples, whom he ſent out as Sheepe among Wolues, and foretelleth them of afflictions and perſecutions that ſhould be raiſed againſt them, eMath. 10, 32 23. Marke 8, 38. Luke 9, 26. & 12, 8.Whoſoeuer ſhall confeſſe me before men, him will I confeſſe alſo before my Father which is in Heauen; and whoſoeuer ſhall denie me before men, him will I alſo denie before my Father which is in Heauen. It is an hard matter to ſtand when the ſtorme falleth, and to confeſſe Chriſt in time of daunger, when perſecuters ariſe, and enemies ſhewe themſelues; but the earneſt conſideration of this, that Chriſt will confeſſe vsus in the glorie of his Father, and before the Angels of God, will be a forcible meanes and motiue, to put life and courage into vsus, to enable vsus and perſwade vsus to this practiſe. For what can be more right and reaſonable, and ſtand better with the Lawe of equity, then that the ſeruant ſhould not feare to profeſſe what Maiſter hee ſerueth, who will know him and confeſſe him, when he is entred into his glory? If a Prince ſhould come to a man among a great company, and ſingle him out by name; if he ſhould acknowledge him among a thouſand others, and ſpeake kindly vntounto him, it woulde encourage him to liue and die in his quarrell; euen ſo, ſeeing Chriſt Ieſus the ſonne of God, and the heire of al… things, will at the laſt day do vsus this honour, to confeſſe vsus to be his owne children, and giuegive vntounto vsus the Crowne of glory; how ſhould we bee ſtirred vp in louelove to him againe, and ſtrengthned in the inward man to waxe bold in the faith, and feruent in ſpirite, to giuegive out a cleare Teſtimonie before all the worlde, whoſe Seruants wee are, and in all troubles to cleaue vntounto him with full purpoſe of heart? On the other ſide, wee muſt bee terrifyed from denying him, leaſt hee bee aſhamed of vsus, and denie vsus before his Father which is in Heauen.
Reaſon 2.Secondly, confeſſion is a neceſſary fruit, and conſequent of faith; where true Faith is in the hart, there wil follow confeſsion with the mouth. This is it which the Prophet ſpeaketh in his owne experience, fPſal. 116, 10.I beleeued, therefore did I ſpeake, for I was ſore troubled. This is made a note of Faith, what it beleeueth it ſpeaketh, albeit the confeſsion of the truth be accompanied with daunger. And leaſt any ſhould imagine this to be peculiar to the Prophet, & not common to others, the Apoſtle draweth it likewiſe vntounto himſelfe, g2 Cor. 4, 13.Becauſe wee hauehave the ſame ſpirit of faith, according as it is written; I beleeued, and therefore hauehave I ſpoken: We alſo beleeue, and therefore ſpeake. He that is afraid to confeſſe Chriſt, hath no true faith; but he that beleeueth in him will not be aſhamed of him and his Goſpell.
Reaſon 3.Thirdly, the Faith of Chriſtes true Religion, is a moſt glorious thing, containing in it the great praiſe and glory of Gods wiſedome, power, merciemercy, and righteouſneſſe, and it deliuereth the matter of mans ſaluation, and eternall happineſſe. This was it that mooued the Apoſtle to preach the Goſpell freely and boldly, hRom. 1, 16.I am not aſhamed of the Gospell of Chriſt, for it is the power of God vntounto ſaluation to eueryevery one that beleeueth; to the Iew firſt, and alſo to the Grecian. Seeing therefore, Chriſt hath promiſed to confeſſe vsus before his Father; ſeeing faith is manifeſted and ſhewed by confeſſion; and laſtly, ſeeing the Goſpell of Chriſt is the inſtrument of Gods power, to woorke in vsus ſaluation; it followeth, that the Religion of God, and the goſpel of Chriſt, muſt not onelyonly be beleeued in heart, and embraced in Iudgements, but alſo bee confeſſed by the mouth, and profeſſed in the practiſe of an holy life.
Obiections anſwered.Againſt this truth, ſomewhat may be obiected. Firſt, if true Religion muſt openly bee confeſſed, then ſuch as are dumbe and cannot ſpeake, can hauehave no Religion: if Confeſſion be a fruite of faith, then they muſt of neceſſitie want Faith, that want the vſe of the tongue. Anſwere.I anſwere, the Doctrine muſt be vnderſtood of ſuch, as hauehave the vſe of the tongue giuen them to glorifie God. If God hauehave giuen vntounto vsus the freedome of ſpeech, hee requireth this dutie at our hands. If hee hauehave giuen vsus no more then a ſanctified and faithfull heart, let vsus honour him with the holy Meditations thereof, he will exact no more of vsus, then hee hath giuen vntounto vsus. Hence it is, that the Prophet Dauid ſayeth, or rather the Lorde himſelfe by the Prophet. Pſalme 81. iPſal. 81, 10.Open thy Mouth wide, and I will fill it. In like manner it is ſayde, kRom. 10, 17That Faith commeth by Hearing, and Hearing by the worde of God, yet can God extraordinarily giuegive faith to thoſe that are deafe, and hauehave not their hearing, who is not bound to the outward ſences, nor tieth his graces to the outward eares, but ſupplieth thoſe wants by the working of his holy ſpirit, to the endleſſe comfort of ſuch as hauehave thoſe infirmities.
Obiection. 2Againe, the Apoſtle ſayth, Rom. 14, 22. Hast thou Faith? HaueHave it with thy ſelfe before God. Where we ſee, hee ſeemeth to ſay, that it is ſufficient if we hauehave Faith inwardly in the heart, albeit no confeſſion followe outwardly with the mouth. Anſwere.I anſwere, the Apoſtle in this place ſpeaketh of another thing; to wit, of a perſwaſion touching Chriſtian liberty in things indifferent: as if hee ſhoulde ſay, Art thou ſtrongly perſwaded and aſſured, that all Meats are lawfull to Chriſtians? Be it ſo; yet vſe it betweene God and thine owne Conſcience, and hurt not thy Neighbour with it, nor offend thy weake Brother by it. This ſerueth nothing at all, to maintaine a dumbe Religion without open Confeſſion, which ſome would willingly bring in, conſidering (as one lTertullian.ſayth) that he which doth diſſemble faith, doth deny it.
Obiection. 3.Laſtly, it is Obiected, that Religion is better to bee concealed, that we may giuegive no offence vntounto others, and auoyde the troubles that ariſeth by Confeſsion. Anſwere.I aunſwere, that is no offence giuen to men, but a greeuous ſinne committed againſt God, who requireth the profeſsion of his trueth. And the Apoſtle Paule was readie to ſuffer bandes, and impriſonment; yea, euen death it ſelfe, for the profeſsion of the Goſpell of Ieſus Chriſt. Thus much breefely ſhall ſuffice, in anſwere of the Obiections that are made.
Vſe 1.Now, let vsus ſee and marke the Vſes that ariſe from hence. Firſt, wee learne, who are to bee accounted true Chriſtians, and true Beleeuers, to wit; ſuch as ſhew ſoorth their Fayth by their Confeſsion. It is not left to our owne choyſe, whether wee will make a ſolemne and ſound profeſsion of the Faith, or not, no more then it is at our libertie, whether wee will beleeue or not, or whether wee will bee ſaued or not. It is required of all, that belong to God, to confeſſe his name, and maintaine his Religion. All men muſt confeſſe, that would be confeſſed before the Father. Chriſt Ieſus will neuer beare and endure that ſeruant, which is aſhamed of his ſeruice. The Prophet propheſying of the Kingdome of Chriſt, and ſhewing how they ſhould grow and multiply as the graſſe of the field, maketh this as a fruite of their conuerſion to the Faith, lEſay 44, 5.One ſhall ſay, I am the Lords: another ſhall bee called by the name of Iacob: and another, ſhall ſubſcribe with his hand vntounto the Lord, and name himſelfe by the name of Iſraell. This the Apoſtle mRo. 10, 9, 10alſo teacheth, Rom. 10. If thou ſhalt confeſſe with thy mouth the Lorde Ieſus, and ſhalt beleeue in thine heart, that God raiſed him vp from the dead, thou ſhalt be ſaued: for with the heart man beleeueth vntounto righteouſneſſe, and with the mouth man confeſſeth to ſaluation. So our Sauiour doth not make it proper to his diſciples, but common to all, to confeſſe him and his words before men. And he doth not ſay, whoſoeuer ſhall confeſſe mee in heart, but with his tongue; not inwardly, but outwardly; not ſecretly, but openly. For albeit, the Faith of the heart be the principall thing, and cheefely required of vsus; yet the confeſſion of the mouth muſt not bee ſeparated from it. This reprooueth ſuch as account this open confeſſion of the truth to bee of no abſolute neceſsitie, but a meere thing indifferent, left to our liberty to be practiſed, or not to bee practiſed. Theſe are thoſe Libertines, that woulde liue as they liſt, and make it no matter of what Religion they be. For, if it be indifferent whether wee profeſſe Religion, or not, it is indifferent whether we beleeue or hauehave faith; and let them hold it indifferent alſo vntounto them, whether the Lord Ieſus doo profeſſe to know them or not.
Againe, we ſee, that it is not enough for vsus not to denie Chriſt, but there is required of vsus a farther dutie, euen to confeſſe him before men. It is required of a dutifull ſon, to confeſſe his Father with a ſound and vpright hart, but yet he muſt not deny his father before men, if he would hauehave his Father confeſſe him. So is it the part of a true Chriſtian, to beleeue to righteouſnes, and to confeſſe to ſaluation. EueryEvery one would ſeeme willing and deſirous to be ſaued, but if we looke to be partakers thereof, Chriſt muſt know vsus for his ſeruants: and he will not acknowledge vsus in his kingdome, vnleſſe heere we make confeſsion of him. If we will not heere know him, he wil ſay to vsus heereafter, I know you not, depart from me, n2 Tim. 2, 12.If we deny him, he will deny vsus; If we be aſhamed of him, take heede leaſt he alſo bee aſhamed of vsus. The Theefe that was vponupon the Croſſe, made open confeſsion of his faith, reproued the blaſphemy of his Companion, and called vponupon Chriſt for ſaluation, Luke 23. he rebuked his fellow, ſaying; oLuke 23, 40 42, 43.Fearest thou not God, ſeeing thou art in the ſame condemnation? We are indeed righteouſly heer, for we receiue things worthy of that we hauehave done, but this man hath done nothing amiſſe: And he ſayd vntounto Ieſus, Lord remember mee when thou commeſt into thy Kingdome. And albeit hee were a Theefe and a Malefactor, for which hee ſuffered death, yet is not Chriſt aſhamed of him, hee doth not ſtoppe his eares and refuſe to heare him, but to ſhewe himſelfe true in his worde, and faithfull in his promiſe, hee dooth acknowledge him as his owne, becauſe hee confeſſed him before that ſinnefull and wicked generation, ſaying vntounto him; Ʋerily, I ſay vntounto thee, to day thou ſhalt be with me in Paradiſe.
The Apoſtle Iohn liuing, when the Deity of our Sauiour beganne to bee doubted of, and called into queſtion, ſaith, p1 Ioh. 4, 2, 3.Euerie Spirit which confeſſeth that Ieſus Christ is come in the fleſh, is of God; and eueryevery ſpirit that confeſſeth not that Ieſus Christ is come in the Fleſh, is not of God. If therefore wee looke to bee confeſſed of Chriſt, and to hauehave our ſoules ſaued in the day of the Lord, let vsus boldly beare and behaue our ſelues vnderunder the Croſſe, and not ſhrinke in the wetting like deceitfull cloth; let vsus know that confeſsion and ſaluation muſt goe together, if wee waite for the one, wee muſt expreſſe the other; if confeſſion go before, we may build ſurely, and ground our ſelues ſtrongly vponupon the promiſe of Chriſt, that the ſaluation of our ſoules ſhall follow after, and no man ſhall take it from vsus. This made the Apoſtle ſay, q2 Tim. 1, 12.For this cauſe I ſuffer theſe things, but I am not aſhamed, for I know whom I hauehave beleeued, and I am perſwaded that he is able to keep that which I hauehave committed to him againſt that day.
Vſe 2Secondly, ſeeing our Faith and Religion muſt be confeſſed, it is a duty that lieth vponupon vsus to ſeeke to know the truth, and labour to expreſſe the power of godlineſſe; otherwiſe it is vnpoſsible that euer we ſhould make profeſsion of it. For profeſsion of the faith preſuppoſeth a knowledge of the faith; for how can we confeſſe that which we kno not, or manifeſt that to other wherof we are ignorant our ſelues? This controlleth and condemneth thoſe that liue in the Church, heare the word, and hauehave the Goſpell ſounding a long time in their eares, yet know not what faith is, nor how to beleeue; ſo that whereas in regard of their continuance in the Church, in regard of the meanes offred to them, and in regard of their age wherewith God hath bleſſed them, rHeb. 5, 12.they might hauehave been teachers of others, they hauehave neede to be taught the beginnings of faith, the grounds of religion, & the principles of the word of God, and are become ſuch as hauehave neede of milke, and not of ſtrong meate. Alas, who can conſider without great greefe of heart, and anguiſh of ſpirit, in what ſtate the greateſt number of our people ſtand, and remember that after al our planting, watering, ſowing, and labouring, they are apt and fit to receiue any religion, becauſe they are blinde and ignorant, and know not God aright, or any part of his truth, to their ſoules health. They are like the potters Clay, which is readie to take any forme, and receiue any impreſſion; or like the earth, which altereth and changeth as the winde or weather, as the Spring or Winter ſhall worke vponupon it. If they were taught to beleeue and receiue the Cabala of the Iewes, the Alcoran of the Turkes, the Reuelations of the Anabaptiſts, the Traditions of the Papiſts, or ſuch like rotten traſh of mans deuiſes: and if they were countenanced by authoritie of Princes, and Lawes of men, they were as eaſie to be wrought vponupon, as waxe that is readie to receiue any ſtampe and impreſſion. A lamentable caſe, that wee ſhould bee ſtill as Babes and children, not knowing the right hand from the left, carried about with euerie waue of Doctrine, and receiuing the darkneſſe of errour for the light of the truth. But we hauehave not ſo learned Chriſt, and the Chriſtian Religion. When we hauehave once giuen entertainment vntounto the truth, and imbraced it ſoundly in our hearts, we muſt not denie the faith whatſoeuer befall vsus, whatſoeuer trouble come vntounto vsus; whether proſperity fawne and flatter vponupon vsus, or whether aduerſity pinch vsus, and paine vsus; whether the Sunne of peace ſhine vponupon vsus, or whether the clouds of affliction ouer-ſhaddow vsus, wee muſt alwayes be the ſame, and our ſtanding in the faith ſhould not be wauering or wandering, to giuegive ouer at eueryevery aſſault, and to ſhrink backe for eueryevery brunt, and to deny our Lorde and Maiſter by eueryevery tentation. This ſerueth to reproue thoſe that knowe nothing, and therefore can profeſſe nothing; and as they know nothing, ſo they will know nothing, of whom we may ſay as the Apoſtle doth, ſ2 Pet. 3, 5.This they wittingly know not, and ſo are wilfully ignorant, and ſhut their eies, becauſe they would not ſee, and becauſe the light ſhold not ſhine into their hearts. For ſeeing God hath commanded the light to ſhine out of darknes, we may truly ſay, t2 cor. 4, 3, 4, 6If our Goſpell be then hid, it is hidde to them that are lost, in whom the God of this world hath blinded the mindes; that is, of the Infidels, that the light of the glorious Goſpel of Chriſt (which is the Image of God) ſhoulde not ſhine vntounto them. Thus doth God ſend them ſtrong deluſion, that they ſhold beleeue lies, u2 Theſſ. 2, 11, 12.That all they might be damned which beleeued not the trueth, but had pleaſure in vnrighteouſneſſe. Let vsus therefore ſeeke after knowledge, as for great Treaſures. Let vsus ſearch the Scriptures, that in them we may find eternall life: let vsus hauehave the word of God dwell plentifully in vsus, which is able to make vsus wiſe vntounto Saluation. Let vsus vſe all good meanes to encreaſe knowledge in vsus, to begin in Faith, to hold out a good confeſsion, & to maintaine the truth againſt all the aduerſaries that riſe againſt vsus.
Ʋſe 3.Thirdly, ſeeing it is a duty to open our mouthes, and loſe our tongues, to confeſſe to his name that hath called vsus to his truth, it ſtandeth vsus vponupon continually, and conſtantly to pray for the Spirit of ſtrength, or corroboration, that we may be made able to ſtand in the time of danger. It is not in all that know and acknowledge the truth, to auouch it, and to maintaine it, to confeſſe it, and to ſtand to it: but onelyonly of ſuch as hauehave receiued the ſtrengthening power of Chriſt. Hence it is that the Apoſtle ſaith of himſelfe, xPhil 4, 13.I am able to doe all thinges, through the helpe of Chriſt which ſtrengthneth me. So he prayeth for the Coloſſians, That they might be ſtrengthned with the glorious power of Chriſt. When a man hath once receiued to beleeue, hee wanteth a new grace to bee giuen vntounto him, that the graine of Faith which lyeth hidden in the heart, and couered in the Aſhes of mans frailty, may grow vp openly, and bring forth in vsus the confeſſion of the mouth. This appeareth by the words of the Apoſtle Iohn, who teſtifieth; yIohn 12, 42, 43.That euen among the cheefe Rulers, many beleeued in him: neuertheleſſe, becauſe of the Phariſies they did not confeſſe him, leaſt they ſhould be caſt out of the Sinagogue: for they loued the praiſe of men, more then the praiſe of God. He ſpeaketh in this place of ſuch as were true beleeuers, as appeareth both by the phraſe of ſpeaking, and the oppoſition, made betweene theſe, and thoſe that beleeued not zVerſe 37.mentioned before. Verſe 37. where it is ſaid, That though he did many miracles before them, yet they beleeued not on him. The Euangeliſt noteth two lets and impediments that hindred them from the open manifeſtation of their Faith; to wit, the ſhame of the Croſſe, and the glory of the world.
Thus we ſee, that ſometimes the deere Seruants of God are for a time afraid to confeſſe him, and to bewray themſelues what they holde, and how they beleeue. When Peter was come into the High-Prieſts Hall, and ſaw himſelfe in danger of death, he was ſo farre from confeſſing, that hee fell to open denying of his Mayſter; he beleeued in him (no doubt) in his hart, but he gaue not glory vntounto him (as he ought) with his mouth. This wee hauehave heard to be in ſome of the bleſſed Martyrs, who gaue their liues to the death, they hauehave ſometimes ſtaggered, and felt the weakneſſe of the fleſh, before they hauehave beene throughly ſtrengthned in the Inner man. Nicodemus a Ruler of the Iewes, and a Maiſter in Iſraell, & bearing a louelove vntounto Chriſt, aIohn 3, 2. & 7, 50. & 19, 38came vntounto him by night, and cloſely as it were by ſtealth. So Ioſeph of Aramathia, was firſt a Diſciple of Chriſt ſecretly, for feare of the Iewes: yet afterward being ſtirred vp with thoſe things that they ſaw at the death and paſsion of Chriſt, both of them ſhewed themſelues more boldly & confidently in his cauſe, and in the end forſooke all, to follow him, and reſolued to cleaue vntounto him with the loſſe of all thinges that might be precious and deere vntounto them. Such then as our Faith is, ſuch is our confeſsion. A weake Faith, a weake confeſsion: a ſtrong Faith, a ſtrong confeſsion: no Faith, no confeſsion: a ſtaggering Faith, a wauering confeſsion. Wherefore it belongeth vntounto vsus, to call vponupon God to giuegive vsus his Spirit, which is called bEſay 11, 2.The ſpirit of ſtrength, whereby we ſhall bee inabled to beare the Croſſe patiently, and to confeſſe the Faith conſtantly. For when once wee are ſuſtained and ſupported by the Spirit of Chriſt, no Croſſe ſhall daunt vsus, no tentation ſhall ouerwhelme vsus, but we ſhall endure all thinges with a contented mind, and perſeuer vntounto the end.
Vſe 4.Laſtly, we muſt ſhew our ſelues ready and reſolute to giuegive a reckoning of our faith and hope, of our profeſsion and Religion, when we ſhall be required. This is greatly to the honour of God, when his Seruants prepare themſelues to ſet forth his truth, and are not afraide of the threatnings of their enimies. This is it which the Apoſtle Peter teacheth vsus, c1 Pet. 3, 15.Sanctifie the Lord in your hearts, and be readie alwayes to giuegive an anſwere to euerie man that asketh you a reaſon of the hope that is in you with meekeneſſe and reuerence. This conſtant and Chriſtian reſolution was in Paule, when he was brought before rulers for Chriſts ſake, though when he came to his anſwere no man aſsiſted him, but ſome fled from him, and others were aſhamed of him, yet he quit himſelfe like a man, and ſhewed himſelfe a faithfull witneſſe of that truth which hee beleeued. This vſe meeteth with many corruptions, and reprooueth ſundry practiſes that raigne among vsus. The firſt reproofe.Firſt, it conuinceth ſuch as think they are not to be blamed, but excuſed; not to be controlled, but defended; albeit, they deny the truth of God, for feare of men, in time of perſecution; ſo that they cleaue to it in heart, and embrace it in their ſoules, ſo that they inwardly beleeue it, like of it, and hold it to themſelues. Yet we heard before, that it is not enough for vsus, not to deny the faith, but it is required of vsus to confeſſe it. It is not enough for vsus to abſtaine from that which is euill, vnleſſe we be carefull to do that which is good. The Apoſtle Iohn teacheth. dReuel. 21, 8That all the fearefull and vnbeleeuing, the abhominable and murtherers, the Whore-mongers, and Sorcerers, the Idolaters and lyars, ſhall hauehave their part in the Lake which burneth with fire and Brimſtone, which is the ſecond death. Heere we ſee, that among theſe wicked perſons which hee nameth, hee nameth in the firſt place fearefull perſons, which feare men more then God; theſe are ouercom by Satan, and led to hell and deſtruction. Hence it is, that the Apoſtle chargeth vsus (as we heard before) not onelyonly to keepe our faith, eHeb. 10, 23.but to keepe the profeſsion of our faith. And Paule, when he came to his firſt anſwearing, dooth not reprooue the Brethren, becauſe they openly denied the Faith, but becauſe they ſecretly forſooke him, f2 Tim. 4, 16and did not aſsiſt him, and he prayeth God that this ſin may not be laide to their charge. So the Angell of the Church of Pergamus is commended, who dwelt where Satans throne was ſet vp, gReuel. 2, 13.becauſe hee kept the name of Chriſt, and denied not his Faith, euen in thoſe dayes when Antipas his faithfull Martyr was ſlaine, among them where Satan dwelleth. It is not enough therefore not to deny the faith, or not to abiure the Doctrine of Chriſt, we muſt giuegive an account of a farther duty, and know; that God requireth of vsus the confeſsion of his truth, if we wold hauehave him confeſſe vsus in the reſurrection of the iuſt.
The ſecond reproofe.Secondly, it reprooueth ſuch as keep their Faith and Conſcience to themſelues, and will not bewray it to others. A man ſhall liue many years among them, and yet not know what Religion they are of. Theſe are they that hide their Religion, and bury their Talent in the earth, and thereby make themſelues ready for eueryevery change and alteration; like the Weather-cocke which turneth with eueryevery blaſt of winde. Theſe are they, that thinke themſelues wiſe and wary men, by keeping them-ſelues cloſe and priuate to themſelues: and yet eueryevery ſimple man, nay eueryevery childe may plainly perceiue, that they are indeede of no Religion. For that faith which alwayes is kept ſecret, is no faith at all. It is required, not onelyonly that eueryevery knee ſhould bowe, but that eueryevery tongue ſhould confeſſe, that Ieſus Chriſt is the Lord, vntounto the glory of God the Father, Phil. 2, 10, 11. Such as neuer profeſſe any thing, do plainly make it manifeſt, and as it were light a Candle to others, to diſcouer the ſecrets of their hearts. Sometimes they will bee Goſpellers, ſometimes they will be Papiſts, ſometimes they will be Newters, ſuch (it is to bee feared) at all times are Atheiſts, or at leaſt in the right way and broad path, that leadeth vntounto Atheiſme. Let not ſuch therefore flatter themſelues, and deceiue their owne ſoules; let them ſhew their religion, if they hauehave any: or elſe they ſhew themſelues to be men of no religion.
The third reproofe.Thirdly, it reprooueth ſuch as cenſure and condemne others, as too pure and preciſe, by reaſon of their profeſsion. Theſe men that are colde themſelues, and care not whether Religion go ſorward or backward, cannot abide that any ſhould be more zealous and earneſt then themſelues; & becauſe they will not runne with them into all exceſſe of riot, therefore they rayle at them, and ſpeake all manner of euill againſt them. They hauehave borrowed many opprobrious tearmes, and drawne many reuiling tauntes from the enemies of the Goſpell, and grace of God, and apply them whete they ought not to bee beſtowed. When the Lord had reſtored the Goſpell vntounto vsus, being brought out of Superſtition and Idolatry, that the Romaniſts gnaſhed their teeth for anger, diſgorged their malice with rage, and were like to breake in peeces, through enuy of the worke of the Lord ſet vp among vsus, they deuiſed againſt vsus and our religion, moſt bitter reproaches: then was our profeſsion called Puritaniſme, and our profeſſors branded with the names of Puritans, Praeciſians, and vnſpotted Brethren: which contumelies are nowe taken out of the mouths of enemies, and one Brother dooth ſpit them in the face of another. What a ſhame and indignity is this, that we profeſsing one faith, liuing vnderunder one Goſpell, embracing one Religion, and enduring the ſame enimies, ſhold borrow ſuch venomous ſpeeches from the ſcornefull and deſpightfull Papiſts, and caſt them as Dung in the faces of our Bretheren? Let vsus therefore leaue theſe rayling and reuiling ſpeeches, and ſend them backe to Rome (the Mother of cruelty, and of all byting and bitterneſſe) from whence they come. Let vsus vpbraid no man with his zeale, nor hit no man in the teeth with his profeſſion. Let vsus rather be mooued in louelove to follow their example, & bee prouoked in a godly aemulation to walke in their ſteps. And let vsus all know, that we muſt not be like the Laodiceans, hReuel. 3, 15.which were neither hot nor cold: for if we ſcorne all zeale and forwardneſſe in the wayes of godlineſſe; if we bee lukewarme profeſſors, and neither hot nor cold, it ſhal come to paſſe, that the Lord will ſpew vsus out of his mouth.
The fourth reproofe.Fourthly, it reprooueth ſuch as thinke they may bee preſent at the Sacrifice of the Maſſe, and heare and ſee their Idolatry, ſo they keepe their conſcience to God and themſelues; yea, ſome go farther, and thinke they may not only be preſent at Idolatry, in the Idols Temple, but bow downe to the Idolles, offer vntounto them, creepe vntounto them, and ſerue them with their bodies, ſo that they abhorre ſuch worſhip in their minds, and ſerue God in their hearts. But theſe excuſes cannot ſerue to iuſtify ſuch manner of ſeruing of God. When God would aſſure Eliah, that he had his people in thoſe ruines of the Church, & that he was not left alone, he ſaid, i1 Kin. 19, 18He had left ſeuen thouſand in Iſraell, euen all knees that hauehave not bowed vntounto Baal, and euerie mouth that hath not kiſſed him. He doth not ſay, hee had reſerued ſuch as did not beleeue in Baal, but keepe their heart to God; but they are noted by this marke to bee the Lords, that they gaue not to Baal the bending of the knee, nor any outwarde ſubiection vntounto him. In the tentations offered to Chriſt our Sauiour, when the Deuill onelyonly required of him to fall downe and worſhip him, kMath. 4, 10he anſwered; Auoid Satan, for it is written, thou ſhalt worſhip the Lord, and him only ſhalt thou ſerue. Nebucadnezzar required nothing of Shadrach, Meſhach, and Abednego, the three Seruants of God, but to bow the knee, and to fall down lDan. 3, 19.to the golden Image that he ſhould ſet vp; and yet they did chooſe rather to bee caſt aliue into the hot fiery furnace, and to endure the extremity of the flame. It is not therefore enough to worſhip God in heart and ſoule. True it is, he commandeth vsus to mIohn 4, 24.worſhip him in ſpirit and truth, but not only in ſpirit and truth. God requireth of vsus the body, as well as the ſpirit; the outward man, as well as the inward; the knee, as well as the heart. He challengeth eueryevery part & member of our body to be employed to his worſhip. Hee that hath an eare to heare, nReuel. 2, 7.Muſt heare what the ſpirit ſaith vntounto the Churches: Hee that hath a o1 Pet. 4, 11.Tongue to speake, muſt ſpeake as the words of Gad. Hee that hath handes to lift vp, p1 Tim. 2. 8Muſt lift vp pure hands, without wrath, and without contention. Hee that hath a knee to bow, qEpheſ. 3, 14.Muſt bow it to the Father of our Lord Ieſus Chriſt. He that hath a mouth to open, rRom. 10, 10,Muſt make confeſſion with it to ſaluation. He that hath feet muſt ſay, ſPſal. 122, 2.Our feete ſhall ſtand in thy gate, O Ieruſalem. The cauſe why God claimeth and challengeth the whole body, is becauſe the body is his, as well as the ſoule. It is his by creation, becauſe he made it, tPſal. 100, 3.and not wee our ſelues; we are his people, and the Sheepe of his paſture. The Clay was his whereof we were formed, ſo that we are his by the Law of Creation. Hee feedeth and findeth vsus of his owne coſts and charges; he cloatheth vsus with his owne wooll, uPſal. 50, 10For all the Beaſts of the field are his, and the Beaſts on a thouſand mountaines. If then we liue at his expenſes, we are his by another right, euen the Booke of his prouidence. We are made his, by the freeing of vsus from the thraldome of ſinne, from the tiranny of Satan, from the bondage of corruption, by paying a price, a great price; by giuing for vsus a ranſome, a great ranſome, not of Siluer and Gold, but by ſhedding his blood, his precious blood for vsus; the Speare pierced his hart, the Nayles pierced his hands and his feet, the Thornes pierced his head. Seeing therefore, he ſuffered ſo much in his bodie, for our bodies; we are wholly his, by the worke of our redemption, who before were not his. The Holy-Ghoſt likewiſe ſanctifieth our bodies as well as our ſoules, and maketh them a Temple to dwell in: and laſtly, we look for ſaluation and glorification, not onelyonly in ſoule, but in body, x1 Cor. 6, 19, 20.and therfore we muſt glorifie God both in our bodies, and in our ſoules: wee muſt offer vp our bodies an holy Sacrifice vntounto him, and not commit Sacriledge againſt him, by plucking and withdrawing away any part of our bodies from him.
The fift reproofe.Laſtly, it reproueth ſuch as keepe company with open enemies to God and his Religion, where they cannot but heare God diſhonoured, his trueth blaſphemed, his ſeruants ſlandred and reuiled, and yet make as though they heard nothing, or ſaw nothing, or could ſpeake nothing; for they ſtop their eares, and cloſe their eyes, and ſhut their mouths to the diſcountenancing of Religion, and the encouraging of euill perſons. How many are there that make the true profeſſors of the word, and the faithfull Seruants of God a common by-word, and their Table-talke at their bankets and meetinges? Wee are at ſuch times aſhamed of Chriſt, of our faith, of our religion, of any matter that may tend to the edification of our ſoules, but wee are not aſhamed of the workes of the Deuill, and of the fruits of darkneſſe. We are not aſhamed to fill our tables, what ſhall I ſay? with ſpewing; nay, worſe then ſpewing, with open blaſphemy, and ſwearing, with ſlandering and reuiling of our brethren. Such were the enemies that Dauid had experience of; they reioyſed and aſſembled themſelues againſt him, yPſ. 35 15, 16 and 69, 12, 13the verie abiects tare him, and ceaſed not with the falſe ſcoffers at bankets, gnaſhing their teeth againſt him, When he prayed daily vntounto God, and the zeale of his houſe did euen eate him vp, hee became a Prouerbe vntounto them; they that ſate in the gate ſpake of him, and the drunkards ſang ſongs of him. When wee ſee godly men thus handled, and their profeſſion in our meetings taunted, let vsus open our mouths in the cauſe of the dumbe, let vsus giuegive glory to God in the midſt of our aſſemblies, and not ſuffer the faithful to be ſo foulely traduced, and Religion it ſelfe through their ſides to be nipped and deſpighted. Let vsus follow the counſell of the Wiſe man, zProu. 31, 8 9, & 24, 10, 11Open thy mouth for the dumbe in the cauſe of all the children of deſtruction: Open thy mouth, iudge righteouſly, and iudge the afflicted and the poore. We are willed according to our places and power by all lawfull meanes to helpe the afflicted, and to ſuccour the diſtreſſed. We muſt not be faint-hearted and afraide to ſpeake for them. This is it which the Prophet teacheth, aPſal. 22, 22.I wil declare thy name vntounto my Brethren, in the middeſt of the Congregation will I praiſe thee. This is a duty to be practiſed of vsus, ſo often as we ſee our Brethren reuiled, their profeſſion taunted, and Religion it ſelfe ſlandered.
[I heare of thy louelove and faith.] We hauehave heard before the commendation of Philemons profeſſion, ſo that Paule being farre remoued from him, yet had notice of it. Now, wee are to conſider wherein his profeſſion ſtoode, and wherefore he is commended. The things for which hee is praiſed are theſe two, Faith, and LoueLove. He might hauehave named many other graces and gifts of God, his knowledge, his temperance, his patience, his meekneſſe, his gentleneſſe, his goodneſſe, his long-ſuffering; but theſe are the cheefe and principall, theſe perfect a Chriſtians mans ſaluation. For our happineſſe ſtandeth and conſiſteth in two things, partly in our Communion with Chriſt our head, and partly in our coniunction and fellowſhippe with the members of Chriſt. Faith is that which vniteth vsus with Chriſt our head: louelove ioyneth vsus together one with another, which are the members of his body. Doctrine 5. Faith and louelove do commend a man to God & his Church.From hence wee learne, that the cheefe things that commend a man to God and his Church, are faith in Chriſt, and louelove to the Saints of God. Among all the guifts of God which bring vntounto vsus a good report, the principall are to be a beleeuer in Chriſt, and to ſhew forth the fruits of mercy. This appeareth in all the examples of the Fathers, and Patriarkes of elder times, that liued both before the flood, and ſince the flood, euen vntounto the comming of Chriſt: for by it aHeb. 11, 2.our Elders were well reported of. By Faith, Abell offered vntounto God a greater Sacrifice then Caine, by the which he obtained witneſſe that he was righteous, God teſtifying of his gifts: by the which faith alſo he being dead, yet ſpeaketh. By faith was Enoch bHeb. 11. 5. 39tranſlated, that he ſhould not ſee death: neyther was he found, for God hath tranſlated him, for before he was tranſlated, hee was reported of, that he had pleaſed God. It is ſaide of Abraham, that aboue hope, he beleeued cRom. 4, 18, 22. & 1, 8, and 16, 4.vnderunder hope, & it was imputed to him for righteouſneſſe. The Apoſtle ſpeaking of the Romaines ſaith, dColoſ. 4, 1.I thank my God through Ieſus Chriſt, for you all, becauſe your Faith is publiſhed throughout the whol world. And afterward he greeteth Aquila and Priſcilla his fellow-helpers in Chriſt Ieſus, who for his life were ready to lay downe their owne neckes, to whome not onelyonly he gaue thankes, but alſo all the Churches of the Gentiles. So hee giueth thankes to God, e1 Theſ. 1, 3.when he heard of the faith of the Coloſſians, which they had in Chriſt Ieſus, and of their louelove toward all Saints: he praiſeth God without ceaſing, remembering the effectuall Faith and diligent louelove which were found in the Church of the Theſſalonians. All theſe examples teach vsus this truth, that it is faith and louelove, and ſuch like graces of Gods ſpirit, wherby we receiue a good report, as that wherewithall we are accepted of God, and become renowned in the Church.
Reaſon 1.The Reaſons follow to confirme this Doctrine. Firſt, they giuegive vsus good acceptaunce and approbation with God and man, becauſe they are euident markes, and notable Teſtimonies of our election and perſeuerance. They are as two eare-markes, to know and diſcerne whoſe Sheepe we are. Hence it is, that the Apoſtle making mention of the Theſſalonians in his Prayers, who had ſhewed the effectuall faith and diligent louelove, & the patience of their hope in our Lorde Ieſus Chriſt, in the ſight of God euen our Father, hee addeth, f1 Theſ, 1, 4Knowing (beloued Brethren) that ye are elect of God. So the ſame Apoſtle writing to the Phillippians, gPhil. 1, 6.ſaith, That becauſe of the fellowſhip which they had in the Goſpell, he was perſwaded of this ſame thing, that God which had begun this good worke in them, would performe it vntill the day of Ieſus Chriſt. For howſoeuer the faithfull hauehave a new name giuen vntounto them, and written in them, hReuel. 12, 17which no man knoweth ſauing he that receiueth it: yet do the godly after a ſort know and vnderſtand the election of others, the calling of others, the iuſtification of others. True it is, they are aſſured of their owne election to eternall life, more certainly by the inward Teſtimony of the ſpirit: neuertheleſſe wee hauehave ſome knowledge of the election of our Brethren, by outward ſignes and tokens. Now, there are two things to bee conſidered, the knowledge and iudgement whereof, is hard and hidden; the one of that which is paſt; the other of that which is to come. That which is paſt, is our election from euerlaſting, before the foundation of the worlde was laide; that which is to come, is our perſeuerance and perſiſtance vntounto the end of our dayes; yet wee ſee the Apoſtle profeſſeth ſome knowledge, nay perſwaſion of them both, which is grounded vponupon the graces of God, beſtowed vponupon thoſe that are his. The more excellent theſe graces are in quality, the more they are in number, the greater they are in quantity, the better Teſtimony they giuegive vntounto men, and the ſurer iudgement ariſeth from them, vntounto ſuch as hauehave them.
Reaſon 2.Secondly, God hath giuen praiſe and glory as an vnſeperable companion of godlineſſe and goodneſſe; and on the other ſide, he hath appointed and allotted ſhame to follow ſinne. He hath ioyned theſe together, to wit, glorie with piety, and ſhame with iniquity. Theſe drawe together, as it were, in one yoake, ſo that one cannot be without the other. The Apoſtle ſpeaking of the vngodly ſaieth, iPhil. 3.Their glorie ſhall be to their ſhame. Seeing therefore, the graces of Gods ſpirite are Teſtimonies of election, and Companions of praiſe and glory, we muſt from hence conclude, that the good giftes of God that are found in vsus, make vsus accepted of God and man.
Ʋſe 1.The Vſes follow to be conſidered and learned of vsus. Firſt, ſeeing faith in Chriſt, and louelove toward the Saints giuegive vsus a good report in the Church, and lay vp a good foundation for vsus in heauen, we ſee that onelyonly godly men hauehave a good name, and euill men ſhall leaue an euill name behinde them. This is one difference betweene the godly and vngodly: the godly, as hee leadeth a godly and ſanctified life, ſo he leaueth behinde him a good report, wherby he ſmelleth ſweetly in the Noſtrils of God and man. But the vngodly, as they diſhonour God in their liues, ſo he will diſhonour them in their perſons and names, and reward them with confuſion of faces. This is it which the Prophet kEſ. 65, 14, 15threatneth in the name of God, Behold, my ſeruaunts ſhall ſing for ioy of heart, and ye ſhall cry for ſorrow of heart, and ſhall howle for vexation of mind: & ye ſhall leaue your name as a curſe vntounto my choſen, for the Lord God ſhall ſlay you, and call his ſeruants by another name. There is a praiſe and commendation, which turneth to ſhame and infamy, to woe and miſery: and againe, there is a ſhame and reproach, that bringeth glory and praiſe with it. This our Sauiour teacheth, lLuk 6, 26, 22Woe be to you, when all men ſpeake well of you, for ſo did their fathers to the falſe Prophets: but bleſſed are you when men hate you, and when they ſeparate you, and reuile you, and put out your name as euill for the ſon of mans ſake. It ſeemeth to many that looke with an eye of fleſh, and iudge with corrupt iudgement, that the righteous are forgotten, and their names buried as in the graue of ſilence, they ſeeme aboue all other wretched and miſerable, becauſe no man reuengeth the wrongs and iniuries that are offred vntounto thē: yet God in the end will maintaine their cauſe, and giuegive them good eſtimation with all good men. On the other ſide, howſoeuer the vngodly flouriſh for a ſeaſon, and are famous in the world, howſoeuer they are praiſed of others, and praiſe themſelues with their owne mouths, yet their names ſhal be filthy and abhominable, according to that which Salomon ſayeth, mProu. 10, 7.The memoriall of the iuſt ſhall be bleſſed, but the name of the wicked ſhall rot. This ouerthroweth three ſorts of men that offend, and eſteeme not of men according to their faith and profeſſion.
The firſt reproofe.Firſt, ſuch as ſlander the godly, and bring vp an euil report of the faithful people of God, ſuch as reuile them, and ſeeke to take away their good name from them, which is a Iewell more precious then Siluer and Gold. But we ſhall leſſe eſteeme what they ſpeake, if we conſider who they are that ſpake. For the witneſſe of an enemy is by no Law to bee taken, but alwayes to bee ſuſpected. The ſecond reproofe.Secondly, ſuch as magnifie and aduance the vngodly, giuegive them the praiſe and applauſe of the world, ſpeake well of them, as of the onelyonly honeſt men that deſerue to be commended. But ſo long as they liue in ſinne, their owne wickedneſſe doth teſtifie to their faces, and their vngodly heartes proclaime their owne ſhame, and ſhall bring vponupon them vtter confuſion. Let this be written and engrauen in our mindes, that vngodlines will bring a blot and leaue a reproach behind it. The third reproofe.Laſtly, it conuinceth ſuch as are Ciuill men, that can ſay they are not Drunkardes, they are not adulterers, they are not Theeues, they lead an honeſt life, they pay all men their owne, they are ready to pleaſure their friendes, they deale iuſtly with their Neighboures: theſe men hauehave a good liking of themſelues, and are accounted the onelyonly men among others. For this ciuill honeſt man is reputed the onelyonly honeſt man. But a man may do all this, and be a Phariſie, yea no better in the ſight of God, then a Turke and infidell. He may carry the countenance and hauehave the report of ſuch a liuer, and yet ſmell ſtrongly and ſauour rankely in the Noſtrils of God, of ignorance, of vnbeleefe, of pride, and of ſelfe-louelove. If we would deſerue true praiſe indeed, we muſt not reſt in theſe outward practiſes and in this morall ciuility, we muſt plant Religion in our hearts, wee muſt hauehave a ſound Faith in Chriſt, we muſt know the Doctrine of the Goſpel, we muſt worſhip God aright. This the Apoſtle ſetteth downe as a rule to direct vsus in our praiſing of men, mRom. 2. 28. 29.He is not a Iew which is one outward, neither is that circumciſion which is outward in the Fleſh: but he is a Iew, which is one within, and the Circumciſion is of the heart; in the ſpirit, not in the letter, whoſe praiſe is not of men, but of God. It is the commendation of Dauid, that he was a man after Gods owne heart. It is the commendation of Iob, nIob. 1. 1. & 2 3.that he was an vpright and iuſt man, one that feared God, and eſchewed euill. It is the commendation of Zachary and Elizabeth, oLuke. 1. 6.that they were both iuſt before God, and walked in all the commandements and Ordinances of the Lord without reproofe. If a man be void and deſtitute of this piety, he can receiue no comfort by his ciuility, and albeit he hauehave the eſtimation of an honeſt man, it ſhall auaile him nothing, vnleſſe withall he be a Religious man: and if our praiſe be neuer ſo great for our externall dealing toward men, it ſhall miniſter no profit vntounto vsus, except we ſhew inward deuotion toward God.
Vſe 2.Secondly, ſeeing Faith and LoueLove giuegive vsus a good commendation and report, let vsus by theſe and ſuch like graces of Gods ſpirit ſeeke after a good name, let vsus not hunt after the praiſe of men, but that which is of God: the other is a blaſt of wind, this is certaine and neuer fadeth. This made the Apoſtle ſay, p1. Theſ. 2. 5. 6. 4.We did not vſe flattering wordes, as ye know, nor coloured coueteouſneſſe, God is record: neither ſought we praiſe of men, neither of you, nor of others, when wee might hauehave beene chargeable as the Apoſtles of Chriſt, wee ſpeake not as they that pleaſe men, but God, which approoueth our heartes. This vſe and concluſion being well pondred and conſidered in our heartes, it will diſcouer the great vanity and folly of earthly minded men, who ſeeke rather a great name then a good and godly name. Thus did they that builded the Tower of Babel, they ſought a great name by their great exploits, qGen. 11. 4.for they would build them a Tower that ſhould reach to heauen, (that is, exceeding high) to get them a name. Thus did Abſolom ſeeke a name by r2. Sam. 15. 5.adulation and flattery, by ſtealing away the hearts of the people, by creeping and crouching to eueryevery one. Thus do hypocrites ſeeke a name, by a vizard of holines, & putting on a ſhew of Religion, ſReuel. 3. 1.who indeed hauehave a name, that they are aliue but they are dead. Thus do rich men hope to become famous and to leaue a name behind them, by getting goods, & raiſing vp their Children, tPſal. 49. 11. 12.who thinke that their houſes & their poſterities ſhal continue from generation to generation, and cal their Lands and Liuings by their names. Thus did Nebucadnezzer ſeeke a name, when in the pride of his heart he ſaid, uDan. 4. 27.Is not this great Babell, that I hauehave built for the houſe of the Kingdome by the might of my power, and for the Honour of my Maieſty? Thus did Herod by his ſmooth words and eloquent ſpeech, procure the applauſe of the people, that cried out, It is the voyce of God, and not of man. All theſe were ignoraunt what a good Name is, and therefore they and their Names could not continue in honour, but periſhed like Beaſts that die of the rot and murraine. Wherefore, wee muſt labour to get a good name by faith in Chriſt, by fauour to the Saints, by louelove to the Goſpell, which we ſhal obtain, if we bee carefull to auoide all kinde of ſinnes, both groſſe ſinnes, and light ſinnes, and all occaſions and enticements that may draw vsus vntounto them. It is vnpoſſible that wee ſhould hauehave Faith to pleaſe God, and to hauehave praiſe of God, if wee neuer repented of Dead-workes, if wee liue in open ſinnes againſt knowledge, and againſt Conſcience. And howſoeuer wee account ſome ſinnes ſmall and ſlender (as the Church of Rome hold ſome Veniall) yet xEccl. 10, 1.As dead Flies cauſe to ſtinke and putrifie the Oyntment of the Apothecarie, ſo dooth a little folly him, that is in eſtimation for Wiſedome and for glorie. On the other ſide, wee muſt ſtriue to bee rich in Faith, and in Good-Workes, for ſuch as endeuour themſelues to honour God in theſe, ſhall receiue Honour from God. And if by any weakeneſſe or infirmity wee bee falne to the loſſe of a good Name, we muſt hauehave a care, with all ſpeede to repaire it: wee muſt bee humbled by vnfaigned Repentaunce; Wee muſt ſeeke to be reconciled vntounto God, to bee waſhed in the blood of Chriſt, to bee purged in out Conſciences, and to builde vp the ruines of our decayed life. For, the care to repayre this good Name being loſt, muſt bee no leſſe then to obtaine it at the firſt. This wee ſee in Dauid, in Manaſſes, in Peter, who turned vntounto God with all their hearts, who by their riſing againe from ſinne to Righteouſneſſe, builded that which before they deſtroyed, repayred that which before they impaired, and encreaſed that which before they had diminiſhed.
Vſe 3.Laſtly, it is a great comfort and conſolation to the faithfull and godly, to keepe Faith and a good Conſcience, they are aſſured, that howſoeuer the Wicked ſhall vndermine and nibble at our good Names, and caſt ſome blemiſh vponupon them to defile them, yet God vndertaketh the protection and preſeruation of our good Names, and it reſteth not in the power of any creature to ſpoyle vsus of them. There are 3. enemies to a good name.True it is, our good Name is in danger of three great enemies, which are as three Catterpillers, that waſt the fruits of the earth, or as ſo many Locuſts, that eate vp the graſſe of the fielde, or as three Canker-Wormes, that eate the barkes of the Trees. Some are Authors and Inuenters of Slanders, and falſe Tales; Others, are Walkers and Talkers of them, ſpreading them abroad to the hurt of others: A third ſort, are Hoſtes and receiuers of the two former, beleeuing ſuch Ware to bee good, as theſe Marchants and Brokers bring vntounto them. But howſoeuer, the Children of God are ſubiect to the venomous tongues of vngodly men, whereby they are maligned and ſlaundered; yet they muſt reioyce and comfort themſelues in this, that their approbation is in Heauen, and their rewarde with their God, thorough whoſe aboundant MercieMercy, they ſhall be had in perpetuall remembrance.
This the Apoſtle putteth vsus in minde of, when hee ſayeth, yPhil. 4, 8Whatſoeuer thinges are true, whatſoeuer things are Honeſt, whatſoeuer things are pure, whatſoeuer things are worthy louelove, whatſoeuer things are of good report, if there bee any Ʋertue, or if there be any praiſe, thinke of theſe thinges which yee hauehave both learned, and receyued, and heard, and ſeene in me. For what ſhoulde it auayle a man, to bee praiſed and commended in the World; for Strength, for Nobility, for Gentrie, for Riches, for Beautie, for Greatneſſe, which cannot make vsus bleſſed? Nothing can giuegive vsus true and euerlaſting Honour, and cauſe vsus to bee approoued of God and Men, but Faith and the fruits thereof, that accompany ſaluation. Hence it is, that the Apoſtle ſpeaking of the Fathers that liued in faith, and died in faith, which followed them euen to their Graues, yHeb. 11. 39.ſaith, that all of them through Faith obtained a good report. Let vsus therefore aboue all thinges ſeeeke to pleaſe God by faith, that ſo we may finde that fauour which neuer ſhall hauehave end.
[Faith and LoueLove] We hauehave ſhewed before wherein the praiſe of Philemon ſtandeth; to wit, in faith and LoueLove: which offereth vntounto vsus an other profitable conſideration, in that he ioyneth and annexeth theſe two vertues together. He nameth not faith alone, nor LoueLove alone, but he knitteth faith and LoueLove as it were in one band together. So then we ſee, that theſe two graces giuen by one and the ſame ſpirit, are remembred, to take vp their ſeat and lodging in one mans heart. Doct. 6. Faith & LoueLove do alwayes go together.We learne hereby, that faith and LoueLove are allwaies coupled together, faith is not without LoueLove, nor LoueLove without faith, but faith and LoueLove goe together in all the ſeruants of God, and can neuer be ſeperated and put aſunder. When Paule praied for the Theſſalonians, he remembred theſe two z1. Theſ. 1. 3.to be in them, their effectuall faith, and their diligent louelove. It is ſaid of the Church gathered together after the aſſention of Chriſt aActs. 2 44.that all they which beleeued were in one place, and had all things common. Such as were true beleeuers, were alſo commoners together, ſuch as had Faith in Chriſt, had LoueLove toward the Saints.
This Luke ſheweth more plainly afterward, bAct. 4. 32.The multitude of them that beleeued were of one heart and of one ſoule, neither any of them ſaid that any thing of that which he poſſeſſed was his owne, but they had all thinges common. Heere we ſee Faith, and the manifeſtation of Faith, by the fruits of Charity ioyned together. To this purpoſe the Apoſtle ſaith, cGal. 5. 6.In Ieſus Chriſt neither Circumciſion auayleth any thing, neither vncircumciſion, but faith which worketh by LoueLove. Heere alſo he coupleth Faith with LoueLove in one Yoake, declaring that Faith is effectuall in the duties of LoueLove. So the Apoſtle Iohn teacheth, that faith in Chriſt, and LoueLove one toward another, are thinges euer ioyned together. dIohn, 3. 23.This is then his Commandement, that wee beleeue in the Name of his ſonne Ieſus Chriſt, and louelove one another as he gaue Commaundement. And the Apoſtle Iames ſpeaking of the effectuall faith of Abraham whereby he beleeued and was iuſtifyed, declareth that eIam. 2. 22.the Faith wrought with his workes, and through the workes was the Faith made perfect. All theſe Texts and Teſtimonies of Scripture ſerue to teach vsus, that our faith muſt be accompanied with LoueLove, and the one not deuided from the other.
Reaſon 1.The truth heereof will better appeare to eueryevery one of vsus, If wee conſider the Reaſons. For firſt, they are as the Tree and the Fruite, as the Roote and the Branch, as the Fountaine and the Streame, as the cauſe and the effect. Faith is the Tree, the Roote, the Fountaine, the cauſe: LoueLove is the Fruite, the Branch, the Streame, the effect. The cauſe and the effect are Relatiues, and hauehave relation and reference either to other…: ſo that the cauſe cannot be without his effect; nor the effect without his cauſe: and therefore both theſe muſt goe together. The Prophet deſcribeth the bleſſed man fPſal. 1. 3.to be like a Tree planted by the Riuers of Waters, that will bring forth her friute in due ſeaſon, whoſe Leafe ſhall not fade: ſo whatſoeuer he ſhall do, ſhall proſper.
Reaſon 2.Secondly, faith ſeparated from LoueLove, or LoueLove ſeparated from faith, is a falſe faith and a falſe LoueLove. Faith without LoueLove, or ſeparated from the fruits of LoueLove, is dead and without life; a naked name without the thing, an empty ſhaddow without ſubſtance, a dead carcaſſe without breath. It is nothing worth without LoueLove. The Apoſtle ſaith, If a man had all faith, ſo that he could remoue Mountaines g1. Cor. 13. 1. 2.and had not LoueLove, it were nothing, he ſhould be as ſounding Braſſe, or a tinkeling Cymball. So we read in the Epiſtle of Iames, iIames 2, 20.That the Faith which is without workes is dead, it is a Baſtard Fayth, a counterfet Faith, an idle Faith, which is no true Faith indeede, but onelyonly in Name. For, as a painted hand is no hand, ſo a ſeeming Faith is no Faith. Againe, LoueLove without Faith, is without his right order, yea without his life & ſoule, his true cauſe and forme, and ſo not good, but euill; not approued, but reiected of God, kHeb. 11, 6. Rom. 14, 23.For without Faith, it is vnpoſſible to pleaſe God, and whatſoeuer is not of Faith, is ſinne. All workes of Iuſtice, Mercy, Righteouſneſſe, to releeue the poore, to feed the hungry, to cloath the naked, without Fayth are nothing worth; nay all theſe beautifull ſhewes are beautifull ſinnes, except they be ſeaſoned with Faith. Againe, to afflict thy ſoule, to humble thy ſelfe, to heare the word, to receiue the Sacraments without LoueLove, that is, to do the duties of the firſt Table, and to neglect them of the ſecond Table, is but Hypocriſie, and maketh vsus abhominable in the ſight of God. Seeing then, Faith and LoueLove are as the cauſe and the effect that liue together, & ſeeing they looſe their Names and Natures, being diſioyned and diuided one from another; wee ſee it euidently and ſtrongly to appeare, that Faith in Chriſt, and LoueLove to the Brethren, as Mother and Daughter, are ioyned together in eueryevery true Chriſtian.
Ʋſe 1.The Vſes are now to be conſidered. Firſt, ſeeing theſe two guiftes are coupled together one with another, it followeth, that they muſt neuer be ſeparated in a Chriſtian man. He that is ioyned with the head, muſt alſo bee ioyned with the members; and hee that hath his part in the Communion of Saints, hath his fellowſhip alſo with Chriſt. If it be a generall rule deliuered by Chriſt, lMath. 19, 6.that the thinges which God hath coupled together, no man muſt ſeparate; it holdeth in this particular, that Faith and LoueLove are not to be diſioyned and diſmembered, foraſmuch as God hath lodged them as two gheſts in one houſe, & locked them vp as two Pearles and Iewels in one Cloſſet. It is a rule publiſhed by the mCicer. de offic. lib. 2.Heathen, that all Vertues are knit together in one Chaine, ſo that he which hath one, hath all of them; hee that wanteth one of them, wanteth all: ſo is it with this worthy paire of Heauenly graces, we muſt not hauehave a Faith without Workes, nor Workes without Faith, but our Faith muſt be fruitfull to bring forth Workes, and our Workes muſt bee thankfull to confeſſe them, to be receyued from Faith: Our Faith worketh by LoueLove, our LoueLove liueth by Faith: our Faith reſpecteth Chriſt, our LoueLove reſpecteth the Saints.
Thus muſt theſe two be found in eueryevery one of vsus, for they meete together in all ſuch as ſhall be ſaued. This nTitus 3, 8.made the Apoſtle ſay in his Epiſtle to Titus, Chap. 3. This is a true ſaying, and theſe thinges I will thou ſhouldeſt affirme; that they which hauehave beleeued God, might bee carefull to ſhew forth Good-Workes; Theſe thinges are good and profitable vntounto men. Let vsus examine our owne hearts, whether we finde theſe two graces in vsus, which muſt bee as two twins that reioyce and take delight to bee together, or two Siſters that accompanie one with another, like Martha and Marie in one houſe, ſo muſt theſe be two Vertues in one heart. Hence it is, that the Apoſtle Iohn ſaith in his firſt Epiſtle, o1 Iohn 4, 20 21.If any man ſay, I LoueLove God, and hate his Brother, hee is a Lyar: for howe can hee that loueth not his Brother, whom hee hath ſeene; LoueLove God whom hee hath not ſeene? And this Commaundement hauehave wee of him, that he that loueth God, ſhould LoueLove his Brother alſo. Where hee teacheth, that the louelove of God, and the louelove of our Bretheren, are knit together with ſuch a faſt knot, as can neuer bee looſed and diſſolued, the Workes of the firſt Table cannot be pulled aſſunder from the Workes of the ſecond Table. The Apoſtle Peter moouing the diſperſed Iewes, to giuegive dilligence to make their Election ſure, and their calling certaine, that ſo they might neuer fall away, p2 Pet. 1, 5, 6, 7.exhorteth them, To ioyne Ʋertue with their Faith; and with Fayth, Knowledge; and with Knowledge, Temperance; and with Temperance, Patience; and with Patience, Godlineſſe; and with Godlyneſſe, Brotherly Kindneſſe; and vvith Brotherly kindneſſe, LoueLove. Theſe Chriſtian graces of Gods Spirit, he would hauehave in them, and not onelyonly to be found in them, but to abound in them; and not onelyonly ſome of them, but they muſt endeuour to get them all, and to ioyne one of them to another, that ſo we may bee fruitfull in all good Workes. It is not therefore enough for vsus to hauehave one guift alone, and then think we are well. Let vsus not flatter our ſelues, and boaſt of our Religion, to ſay wee hauehave Faith, or Knowledge, or Temperance, or LoueLove. Hee that hath but one of them, hath indeede none of them. We muſt hauehave many, or elſe wee cannot aſſure our ſelues, that we hauehave any at all. For, as hee that is reformed in one ſinne, is reformed in all knowne ſinnes, and he that truely repenteth of one, truely repenteth of all: ſo hee that hath obtayned one gift, hath gotten many. One ſinne commonly goeth not alone, ſo one Vertue goeth not alone. When Fayth commeth, there commeth a Traine with it, it is as a Royall Queene, that neuer trauaileth abroad without her traine. Faith layeth holde vponupon Chriſt, in whome qCol. 1, 19. & 2, 3.all Treaſures of Knowledge & Wiſedome are hidden: Whoſoeuer poſſeſſeth him, and hath him dwelling in his heart, hee poſſeſſeth all thinges. If then wee, by attending on the ordinance of God, hauehave gotten Faith, rRom. 20, 17.which commeth by hearing, and hearing by the Word; ſo ſoone as Faith is entred, a great multitude and mightie Armie of Gods Graces ſtande about vsus, and throng at the doore of our hearts, as it were ſtriuing and thruſting, which of them ſhoulde enter firſt, and they neuer giuegive ouer, vntill they bee all come in, and hauehave taken vp their lodging there, neuer after to bee diſlodged and diſpoſſeſſed of that place.
Let vsus not therefore bee ſo ſparing and niggardly, to thinke one grace of God ſufficient for vsus; we ſerue a liberall Lorde and bountifull Maiſter, that offereth to make vsus partakers of all his Treaſures, and to beſtow vppon vsus all the riches of his houſe. We may put our hands into his Coffers, and ſtore our ſelues with plenty and aboundance. Wee ſee howe they that couer their houſes, ſPlaut. in Trinum. Benefacta benefactis, alijs pertegito, ne perpluant.do lay Tile vponupon Tile, or Stone vponupon Stone, or Strawe vppon Straw, ſo thicke, that it may not raine thorow, and that they may be defended from winde and weather; ſo ſhould it bee with vsus that are ſetting vppe a Chriſtian building, when we hauehave laide a good foundation, wee muſt couer our houſes with a ſtrong couering, wee muſt lay Grace vppon Grace, and ioyne Vertue to Vertue, that though the ſtormes of tentations beate vponupon vsus, yet they may not preuaile againſt vsus; though the Raine of afflictions fall vponupon vsus, yet it may not enter into vsus; and although the Windes of wickedneſſe doo oftentimes blow vponupon vsus, yet they may not ouer-turne and ouerthrow vsus.
Vſe 2.Secondly, ſeeing Faith and LoueLove go together, and dwell together, we are put in minde of a notable dutie, and are thereby directed to prooue our Faith by our LoueLove, and our LoueLove by our Faith, and to make one of them ſerue to aſſure the other. The cauſe wil proue the effect, and the effect will manifeſt the cauſe. We may proue fire by the heat, and the heat by the fire; a good tree by his fruit, & the fruit by his tree. Many wil ſeeme faithful & religious, they will glorify that they beleeue, & boaſt of their piety and godlineſſe; yet come to their liues, & you ſhal find therein no fruits of mercy, no works of charity, no tokens & teſtimonies of their louelove appearing in them. This mans religion is in vaine, his faith is in vaine, his ſhew of godlineſſe is in vaine: for pure tIam. 1, 27, & 2, 16.Religion and vndefiled before God the Father, is this, to viſit the fatherles & widdowes in their aduerſity, & to keep himſelf vnſpotted of the world. And the ſame Apoſtle in the next chapter teacheth; That it ſhal not profit any man to ſay he hath Faith, when his Faith bringeth forth no Good-workes. Againe, many will ſhew ſome fruites of LoueLove to their Brethren, in Almes, in liberality, in giuing vntounto the poore, in dealing iuſtly and vprightly; and yet hauehave no faith, they doo them as naturall men, mooued by a naturall affection, or ſtirred vp by vaine glory, or hunting after the praiſe of men, or conſtrained by the lawes of Princes, or fearing the reproach of the world, or ſeeking the merit of their owne ſaluation. All ſuch hauehave their reward according to their worke, but not according to their hope. They hauehave their reward already, they muſt look for no other; they hauehave it among men, they ſhall looſe it with God; they hauehave the applauſe of the world, but they muſt paſſe another doome in the life to come. Such faith (before ſpoken of) without louelove, is but a ſhadow of faith; and ſuch louelove without faith is but a ſhadow of louelove, both are naught and nothing worth if they be aſſunder. The roote ioyned to the Tree are both good, and make the branches fruitfull, but ſeperate the one from the other, pull the root from the Tree, and you deſtroy them both, you kill them both. This is that vſe uIames 2, 18.which S. Iames vrgeth, chap. 2. Some man might ſay, Thou hast the Faith, and I hauehave workes: ſhew me thy faith out of thy workes, and I will ſhew thee my faith by my workes. Whereby we are taught to try the truth of our faith, & the ſincerity of our louelove, that we be not deceiued in the one, or in the other. But how ſhall this triall be made? Surely, by making one the Touchſtone to the other, laying one to the other, and waighing one in the ballance with the other. For the Apoſtle willeth the vaine Chriſtian, who hath nothing but the name of faith, to glory in (like a poore Begger that boaſteth of great riches) to ſhew the goodneſſe of his Faith by the fruits of Good-workes, or elſe his faith will appeare to be no faith, and his claime to be a falſe vſurpation. So then, if thou wilt prooue thy ſelfe a true Chriſtian, and to be iuſt before God through faith in Chriſt, it is not enough to take vntounto thee the Title of fayth, and to boaſt of ſuch a beleefe as the Deuils hauehave, and eueryevery reprobate may hauehave; but thou muſt be content to hauehave thy inward faith examined and tried by thy outward workes, whether it be the true faith or not. For a true Faith is alwayes ioyned with louelove, and bringeth forth Good-workes, as neceſſarily as a good Tree bringeth forth good fruits. An euill Tree bringeth forth euill fruits, but a good Tree hath good fruite comming from it. From this coniunction of theſe two ſuperiour vertues, to wit, Faith and LoueLove; the Rhemiſts in their tranſlation, and other Romaniſts in their diſputations, do debate and conclude againſt a fundamentall point of Chriſtian Religion, on this manner:
If Faith be not alone, but ioyned with LoueLove,
Then Faith alone doth not iustifie:
But Faith is not alone, but ioyned with LoueLove,
Therefore Faith alone doth not iustifie.
To this Obiection I anſwere, they make an equiuocation in theſe words, [Faith alone.] If they meane by Faith alone, a dead faith (as Iames dooth) which is voyde of workes, then they ſpeake nothing to the purpoſe: for wee neuer allowed of ſuch a faith, we neuer taught iuſtification by ſuch a faith. But if they meane, as they ſhould if they reaſon againſt vsus, that in the act of Iuſtification, there is required hope and charity, or any more then the hande of faith, which is the onelyonly inſtrument to take hold of Chriſt: if they ioyne vntounto this, any of their workes, we deny their aſſertion, and cannot admit of ſuch iuſtification. For, we beleeue and hold it as a ſound foundation of our religion, that faith without any workes doth iuſtifye, foraſmuch as it dooth alone apprehend the mercies of God, and apply the merits of Chriſt, whereby wee are iuſtified: ſo, that if the queſtion be, what we muſt oppoſe between the Iuſtice of God and our ſinnes, why he doth not execute the curſe of the Law againſt vsus, wherefore he is reconciled toward ſinners, and receiueth them into fauour, and how they ſtand as iuſt before his Throne. Heere works hauehave no place, which are vnperfect, which are ſtained and defiled, ſo that both we and our workes muſt be accepted for another; namely, for Chriſts ſake, whome faith receiueth, and ſo putteth him and his benefits into our ſoules. True it is, Faith and LoueLove are alwayes ioyned in one Chriſtian, they are required to perfect him, and to bring him to ſaluation. Thus Faith is neceſſary, Hope is neceſſary, Charity is neceſſary; they muſt all concurre in one ſubiect, & meet togither in the ſame perſon, ſo that no beleeuer muſt be without any of them. Thus we confeſſe they are neuer alone, he that is without Hope and Charitie is alſo without Faith; and whoſoeuer hath a liuely Faith, hath likewiſe an effectuall Hope, and a fruitfull LoueLove. Neuertheleſſe, howſoeuer they be ioyned, and muſt bee ioyned in the practiſe of a Chriſtian life, yet they are not ioyned, nor cannot be ioyned in the act and Article of Iuſtification. The eye in the head alone ſeeth, not the eare, not the mouth, not the tongue, and yet it is neuer alone in the head, but ioyned with others. The hand in the body alone ſerueth to handle and to take the meate whereby we are fed and noriſhed, yet it is not without the arme, without the foote, without the eye, without the head. EueryEvery part and member of the bodie in his place is neceſſary, and all ſerue to perfect the body, without which it were maimed and vnperfect, but eueryevery member hath his ſeueral office and function: ſo is it with the gifts and graces of God, all are and ought to be ioyned together, to make vp a perfect Chriſtian, and he muſt be furniſhed with them to make him compleat and abſolute to euerie good worke; but eueryevery gift hath his ſeuerall obiect and Office. The property of the eye is to ſee, of the hand to handle, of the foote to walke; ſo the Office of Faith is to make vsus iuſt, the office of Hope is to make vsus wait, the office of LoueLove is to make vsus mercifull. We doo not ſeparate Faith and Good-workes from the exerciſe of a Chriſtian mans life, but in the office of Iuſtification, and acquitting of vsus in the preſence of God. Faith in her Office is alone, as LoueLove likewiſe is in hers; but in our practiſe & in our perſons they muſt be ioyned. A Prince, albeit in her eſtate & Throne ſhe be alone, yet ſhe goeth not without her traine, and Maids of Honor, waiting about her, and attending vponupon her. Faith, when ſhee layeth holde on Chriſt, and receyueth the promiſe, is as it were vponupon her Throne of eſtate, and in her proper calling ioyning vsus to God. Neyther do wee aſcribe our Iuſtification to faith for it ſelfe, or as it is a work and quality in vsus, as if it were any part of our Iuſtice or righteouſneſſe, as if we were iuſtifyed partly by the merits of Chriſt, and partly by the worthineſſe of our own faith, for that were to ſeek Iuſtification in our ſelus, which is the Doctrine of the church of Rome: but we are iuſtifyed no otherwiſe by our faith, then wee are fed by our hand. Now how doth the hand nouriſh the body? Not becauſe it is meat to feed the dy, but becauſe it receyueth and applyeth vntounto it the meate whereby it is ſuſtayned. Euen ſo, Faith iuſtifyeth and giueth life, not becauſe it is our Iuſtification either in whole or in part, but becauſe it receyueth Chriſt to be our righteouſneſſe and life, in whom xActs 26, 18We hauehave remiſsion of ſinnes, and an inheritance among them that are ſanctified and reſerued to eternall life. So then, wee aſcribe Iuſtification to our faith, no otherwiſe then as it is the meanes or Inſtrument to apprehend and receiue the mercies of God, the merits of Chriſt, and the promiſes of the goſpell.
Thus we teach, that faith is the yAug. tract. 50 in Iohan.hand which we ſtretch to heauen, to take hold of Chriſt, and to embrace him ſitting at the right hande of his father. It is the mouth, whereby we eate and drinke Chriſt, zAuguſt. tract. 26. in Iohan.becauſe to beleeue in him is to eate him. It is the ſtomacke whereby we digeſt him, aTertull. de reſurr. carnis.becauſe he is to be digeſted by Faith. It is the foote whereby wee enter the poſſeſſion of all the benefits of Chriſt, and ſo farre bBernard. Ser. 32. in Cantiowe poſſeſſe them as wee walke towardes them. By Faith it is, that we touch Chriſt, and ſo receiue Chriſt, cCypria. Epiſt. 2. lib. 2.for looke how much Faith we bring to receiue, ſo much we draw of the abundant graces of God. To conclude therefore, we ſee how Faith is alone, and how it is not alone: how it goeth with LoueLove, and when it goeth not with LoueLove. It is alone in our Iuſtification, it is not alone in our godly conuerſation: It is alone in receiuing Chriſt, it is not alone in furniſhing a Chriſtian mans life, nor ſufficient to adorne him with ſuch graces as God requireth to be in his perſon, for all other vertues muſt be in him.
Ʋſe 3.Laſtly, ſeeing Faith and LoueLove are alwaies linked together in one man, this ouerthroweth another Doctrine of the Church of Rome, which teacheth that Faith may be without Charity, and ſeparate from good workes. For the true and iuſtifying Faith of Gods elect can be no more without workes then the fire without heate, the water without moyſture, the ſand without heauines, the Sunne without brightnes, the ſoule without life, or the good tree without good fruit. Neither let them pretend the dIam 2. 17Apoſtle Iames to colour this their fancy, as though it proued that a man may hauehave Faith without Charity. For he ſpeaketh in that place of a dead Faith, not a liuely Faith: of a falſe Faith, not of a true Faith: of the Faith of the Deuils, not of the Faith of Gods elect: of Faith in outward profeſſion, not in the inward affection. He ſheweth that everſe 17.Faith if it hauehave no workes is dead, and againe, fverſe 20. 26.Faith without workes is dead: he likeneth ſuch a Faith to the Faith of the Deuils, and therefore it cannot be a iuſtifying Faith: vnleſſe they will make the Deuils good Catholiques, and partakers of ſaluation. He reſembleth this Faith to the good words of him that wiſheth well to a poore man, but doth nothing at all for him; he ſpeakes him faire, but he doth not ſuccour him. And as the body that breatheth not is dead, ſo Faith that bringeth not forth good workes is dead. Now a dead Faith, is no Faith: it is Faith in name, but not in Nature. The Philoſophers gAriſt. polit. lib. 1. cap. 1.teach that when the body is dead, there ſhall be neither foot nor hand, but onelyonly a likenes of name, as a man tearmeth a hand of wood or ſtone, a hand: ſo in like ſort is a dead hand called an hand, or a dead man, a man: becauſe howſoeuer they are not the ſame, yet they retaine the ſhew and ſhaddow of the name: but al true parts of the body are defined by their Office and faculty. Thus doth the Apoſtle call a dead faith by the name of faith, whereas indeed it is no more true faith then a dead man is a liuing man. Hence it is, that ſome of the Popiſh writers teach, that Iames by the name of hIam. 2. 26.ſpirit, vnderſtandeth not the ſoule, but the breath, and that he fitly compareth workes to breath, and faith to the body: iCaietan com. on. Iam. 2. 26.becauſe as the body of a liuing creature if it breath 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: we ſay therefore, that there is a faith which may be without Charity, and there is a faith that cannot be without Charity. There is a generall faith which beleeueth that there is one God, and giueth aſſent that the Scriptures be true, which goeth no farther; this we confeſſe may be, and oftentimes is without good workes. But there is a faith that worketh by LoueLove, which can neuer be ſeperated from Charity and good workes, but whereſoeuer it is, there is infallibly and inſeparably ioyned vntounto it the LoueLove of God and man, kPhil. 1. 11.bringing forth the fruits of Righteouſneſſe, which are by Ieſus Chriſt to the glory and praiſe of God. If we hauehave this true faith lAct. 15. 9.which purifieth the heart, it will be rich and plentifull in all good workes, and teach vsus to ſhew the fruites of LoueLove to our Bretheren. There hath beene a long contention and much adoe in the Church, how to reconcile Paule and Iames together, the one aduancing faith, and the other good workes, Paule ſaith mRom. 3. 28.we are iuſtified by faith and not by the workes of the Law. Iames ſaith, wee are iuſtifyed by nIam 2. 24.workes and not by faith onelyonly. Theſe ſayings by faith, and not by faith: by workes, and not by workes; ſeeme one directly oppoſite and contrary to the other. This difference is onelyonly in the letter, not in the matter; in ſhew, not in ſubſtance: in words, not in meaning: and the Doctrine which now wee hauehave in hand, will helpe eaſily to accord them, nay there cannot be a better reconciliation, then when we ioyne them together in the practiſe of our liues and conuerſations. Let vsus ioyne the liuely Faith of Paule with the Good-workes of Iames, let vsus bring them both into action, and ſo we ſhall be iuſtified by S. Paules faith before God, and by S. Iames Workes before men. Thus the places will eaſily be made one, which ſeeme different the one from the other. For, although Paule do commend Faith, yet he dooth not condemne Workes: and albeit Iames do commend Workes, yet he doth not condemn Faith; and therefore as they teach both, ſo we muſt practiſe both, we muſt be voyde of neyther of them. Seeing they preach both, we muſt know that both are required of vsus. This ouerthroweth two ſorts of men; firſt, Papiſts; and then Libertines. The firſt reproofe.Firſt the Church of Rome do vsus great wrong and iniury, both in falſly ſlandering vsus, and in filling the eares of the ſimple and ignoraunt people with lyes, that our Doctrine is a Doctrine of liberty and licentiouſneſſe, that wee teach men, (or at leaſt open a gap to men) to liue looſely and lewdly, and that we are enimies to Good-workes, whereas in verie deede, we do the cleane contrarie, as this Doctrine among a thouſand others may beare witneſſe, which now wee deale withall, teaching vsus that Faith muſt alwaies go with Works, that Faith purifieth the heart, and giueth victory ouer the world. Wee teach, that Chriſt is not onelyonly our Iuſtification, but alſo our Sanctification. We charge men to beware, that they vſe not the liberty of the Goſpell, as a cloak of maliciouſneſſe. We teach them to ſerue the Lord with feare, in holineſſe and righteouſneſſe all the daies of their life. Wee will men to let their light ſo ſhine before men, that they ſeeing their Good-Workes may glorifie their father which is in heauen. This is no Doctrine of liberty, nor openeth a window to all wickedneſſe, and yet this is our Doctrine, which is ſo plaine and euident a truth, nStapl. de Iuſtif. pag. 334.that ſome of our hotteſt aduerſaries are driuen to acknowledge it. But who are they, that hauehave this leiſure, to pry and ſearch into the liues of others abroad, and are ignorant of themſelues, and their owne Doctrine at home. Fot it is their Religion that is a broaching of lies, and of all liberty to do euill, as all men by the light of Nature, not blinded with the louelove of error might ſoone eſpy. Behold therefore ſome kinds of their Catholick Faith taught by their holy Mother the Church. They teach the lawfulneſſe of depoſing Princes, and diſcharging their Subiects of their allegeance and obedience toward them: This Doctrine filleth Kingdomes and Countreyes with Treaſons and Rebellions, and alloweth Traitours, and Aſſaſſinates, and Murtherers of them at the Popes pleaſure. They doo teach and allowe the worſhip of Images, and bowing downe to Stockes and Stones, whereby the people are drawne away from the liuing God, to palpable Idolatry, as common experience hath declared, oPolid. Virg. de inuent. rer. lib. 6 cap. 13.and ſome of themſelues hauehave confeſſed. They publiſh at large the benefit of Pardons, which may eaſily be procured for money, which open wide the Flood-gates of al vngodlyneſſe. For who will ſpare to commit ſinne, that is able to redeeme it with his purſe? Yea, this emboldned certaine pChemni. exam conc. Trident de poenit.men, to rob the Popes pardoner, who before hand had giuen them a pardon to commit the next ſinne, though it ſhould bee a great ſinne. They teach, touching the Sacrament of the Lordes Supper, that a Dogge or Mouſe, or Swine, or any Beaſt, eating a conſecrated hoſt, eateth the very fleſh and bodie of our Sauiour, qTreatiſe of the Sacram. in the concluſion.as I hauehave ſhewed elſe-where. They maintaine the filthy Dunghill of Stewes and Brothell-houſes, which giueth allowance vntounto open whoredome and vncleanneſſe; yea, they ſay it is good for a rHard. againſt the Apology.Commonwealth, and the Pope tollerateth the Curtezans in Rome, and in other places, vponupon a yearly rent, to practiſe and profeſſe Bawdry. VntoUnto this rablement of their Catholicke concluſions, ſSee White of the way to the true Church.we might adde many others, which ſuffice to diſcouer what the holineſſe of the Romiſh Religion is, and to direct vsus to come out of it betimes, leaſt partaking with the ſame ſinnes, we alſo partake in the puniſhments. The ſecond reproofe.Secondly, this coniunction of theſe two Vertues, ouerthroweth the carnall looſeneſſe of all Libertines, ſuch as are Hypocrites and vaine boaſters of Faith, which thinke it ſufficient to ſpeake of Faith, and to boaſt that they beleeue. Theſe men doth the Apoſtle Iames plainly reproue in his Epiſtle, teaching, that where there is want of works, t1 Tim. 1, 5.there is alſo want of Faith; of a true Faith, which is the right Faith. Wee muſt therefore examine our Faith by the fruits, and prooue our beleeuing by our working. We hauehave many ſuch in our daies, that glorie of their Faith, and boaſt that they are of a right beleefe, and yet lay them to the triall, and examine their liues what they are, and we ſhall finde them to be lyars againſt the truth, and deceiuing their owne ſoules. Knowe therefore, that our faith is, as our liues are: A good life, a good Faith; a dead life, a dead Faith; an vnfruitfull life, an ydle Faith. And thus much of Faith and LoueLove ioyned together: Now let vsus ſpeake of them ſeuerally, as they are deſcribed; firſt, touching Faith; and afterward, touching LoueLove.