Part 4
is no part of God's image, God will not acknowledge it.
Judas knew the truth of religion, and preached it as well as
the other disciples, but lacking truth in his other parts, what
good got he thereby but the witness of his conscience
against himself?
3. But what if a man who professes the true religion thinks he
has a single heart and yet is given to lying and to deal
deceitfully? Surely he disgraces his profession and gives just
cause for suspicion that he has no honest heart. For the
heart is like a fountain. Out of the abundance of the heart,
proceed a man's words and actions; yes, the heart is like a
queen and has command of a man's tongue and all his
outward parts. So that if there be truth in it, there will be
truth in all the other parts; sincerity in the heart will keep
the tongue from lying and the whole carriage of a man from
dissimulation and deceit. We see then that of necessity all
these four branches of truth must be joined together to
make up this girdle.
§. 3. What Kind of Girdle Is Here Meant
[Point 11] The next point concerns the metaphor, and the fit
application of this grace of truth. This speech of girding the loins
is in Scripture taken in a double sense: one for trussing up a
man's garments, the other for close and fast tying his armour
together. In the former sense, the metaphor is taken from
travellers or runners: for in those countries, they were wont to
wear long aside garments, which if they were not tucked up,
would hang dangling about the heels of such as travelled or ran a
race, and so be a great hindrance to them. In this sense, this
metaphor is often used, and thereby God's people were taught to
remove all impediments in their Christian course and journey,
and to be as well prepared as they could be to perform the work
of the Lord. In the latter sense, the metaphor is taken from
soldiers, who are wont to knit their armour close and fast unto
them, and so tie their loins hard, partly to keep their armour
from loosening and shaking, and partly to keep their body
steady. In this sense, the Lord said to Job, "Gird up your loins
like a man." That last phrase "Like a man," shows that he speaks
to him as unto a soldier, whom he would have to stand steadfast
and to hearken unto him.
Here it is to be taken in this latter sense and signifies a soldier-
like girding of the loins: for which purpose, those who wear
armour use to have a strong fair girdle, commonly called a belt,
whereby they knit fast together and close unto their middle the
upper and lower pieces of their armour, such as their
breastplate, and their tassets and cuisses. These belts, as they
were strong, so they were set with studs, being fair and large.
There is a double use of them: one to keep the several pieces of
armour fast and close together, and to hold the loins of a man
firm and steady, that he might be able to stand the surer and
hold out the longer. The other to cover the joints of the armour,
that they might not be seen. The first use was for strength; the
second for ornament.
§. 4. Wherein a Girdle Is Resembled to Truth
Thus, truth is both an ornament to a Christian soldier and also
an excellent means of strength to uphold him. For it does both
grace and honour him before God and man; and also fast holds
together other graces of God's Spirit, especially in temptation,
when they are most shaken, and so upholds him. This will more
evidently appear by the particular branches of truth mentioned
before.
1. What greater ornament and beauty to religion than
soundness and evidence of truth? This is the very glory and
crown thereof: all other vain glosses, such as antiquity,
universality, unity, uniformity, succession, consent,
multitude, pomp, revenues, etc., being separated from
truth, are but as many pearls in a blind eye, which make it
so much the more deformed. For the more ancient,
universal, uniform, and pompous superstition, idolatry, or
any false religion is, the more odious and detestable it is;
but the more true and sound it is, the more excellent and
glorious it is.
So for strength, what can better settle and establish the
judgement of a man than truth? "Great is truth, and prevails." It
is like a sharp sword in a weak man's hand, which is able to
pierce deep though there be but small strength to thrust it. Truth
cannot be overcome, nor is daunted with the multitude of
enemies. This is what has made martyrs in all ages stand to their
profession unto death, and to seal it with their blood, rather
than start from it; yea, though many of them were illiterate men
and weak women.
The like may be said of the other branches of truth: an upright
and sincere heart makes a man amiable before God Himself.
David, being a man of a single heart, is termed "A man after
God's own heart." And Noah, being an upright man, found grace
in the eyes of God.
No eloquence or learning can so grace and commend a man's
speech as truth: for lying and falsehood are parts of that foul and
filthy communication which the Apostle condemns. The Lord
hates a lying tongue: it is an abomination unto Him.
No outward comeliness of body can so commend a man as plain,
faithful, and honest dealing. This made Nathanael so gracious in
Christ's eyes. But none are more odious and detestable to God
and man than dissembling and deceitful persons: the conscience
of such makes them shun the light and be afraid of God's
presence, as Adam. So likewise, truth in all these does very much
strengthen and uphold a man in time of trial and keeps him
from fainting. This was the ground of Job's courage and
constancy. This added an edge to Hezekiah's prayers. This made
David bold to refer himself to God's trial and examination. This
upheld Paul against all that could be laid against him.
§. 5. Of Getting Truth
[Point 3] The account which we are to make of this spiritual belt
is declared by Solomon, who exhorts to buy the truth and not
sell it. This advice concerns two sorts of people: 1. Such as have
it not: they must labor to get it. 2. Such as have it, they must
hold it fast. That this direction may be the better applied, we are
well to search whether we have this girdle of verity or not. Fitly
may I apply that to truth, which the Apostle speaks of faith;
"Examine yourselves whether you have truth, prove yourselves."
There is no grace which makes a more sensible difference
between the children of God and of the Devil, then truth. In this
examination, we must proceed in order.
§. 6. How Trial of Truth May Be Made
1. Trial is to be made of the truth of our judgment: whether
the religion which we profess, and all the principles thereof
be assuredly sound and true. To this tends that exhortation
of Saint Paul, "Try all things," and that of Saint John, "Try
the spirits." For this end, the direction given by Christ
("Search the Scriptures") is to be observed and followed, as
it was by the men of Berea: for the Scriptures are the word
of truth, and the voice of God, the highest and chiefest
Judge: a most perfect, sufficient, impartial Judge. Those
who make any other judge may soon be deceived.
Here see what wrong Papish guides do to their followers, in
keeping from them this touchstone of truth. See what idiots they
are who think it sufficient to believe as the Church does. Such
are they among us, whose only ground of faith is the commonly
received Doctrine, be it true or false. No wonder they are soon
shaken and removed: they lack this girdle of truth, which should
strengthen them.
2. If we find truth seated in our understanding, then are we
further to observe whether, like the ointment poured on
Aaron's head, and the dew that fell on the mountains of
Zion, it descends from the head to the heart: whether the
heart be upright before God or not. It appears that David
thoroughly searched his heart for the truth thereof, or else
he would not with such boldness and confidence have
referred it to God's trial: the like I might instance in Job,
Hezekiah, Paul, and many others. Great need there is of
thoroughly trying the heart: for it is deceitful above all
things, and that not only to others who cannot discern the
secrets thereof, but also to men themselves, if at least they
dive not into the bottom of it. Some are such gross
hypocrites, that they cannot but in their hearts condemn
themselves, as Ananias and Sapphira: others so simple as
they beguile themselves, like Peter and the other Disciples.
In all ages, many have thought better of the integrity of
their heart, then by proof and event it has turned out to be.
The best trial of our heart will be by our disposition when
we are alone, or when we can conceal our thoughts and
cogitations from all men, yea, even from the very suspicion
and conjecture of men: if then they be upright, and
therefore upright, because we desire to approve ourselves to
God, as Joseph, then may we be assured there is truth in
them.
3. From the heart which is a fountain, we are to proceed to the
streams thereof, our speeches and actions; and search
whether from this clear spring there flow forth clear waters,
and so see what correspondence there is between them.
Now here we are not only to observe whether our speeches
do agree with our knowledge of the thing we utter, and with
the evidence of the thing itself, or whether our actions be
plain, or fraudulent and deceitful; but also whether that
true and good communication which we utter, and those
true and honest actions which we perform, do come from
the good treasure of a true heart. For our help in this trial,
note these few directions.
§. 7. Directions for Trial of Truth in Speech and Action
1. What is the ground of truth in our words and actions? What
moves us thereunto? Whether popular applause (as the
Scribes and Pharisees, who did all to be seen of men, for
they loved the praise of men more than of God), or credit
and estimation (as Saul), or profit (as the Shechemites), or
respect to some men (as Joash and his people), or desire of
quiet and avoiding trouble (as those who became Jews in
Mordecai's time), or company and example of others (as
Ananias and Sapphira), or intent to work some mischief (as
Jezebel, and Ishmael). These and such other by-respects
being the ground and cause of our actions, do plainly argue
that there is no sound truth in them.
2. What is the extent of that truth we make a show of?
Whether it be in all things. This was the proof of the
Apostles' good conscience: for truth is a leaven that seasons
the whole lump. So as those who at sometimes, and in some
things are watchful over their words and actions, but
careless at other times in other things, lack this leaven of
truth, as Herod.
3. What the things are wherein we are most strict? Whether
they be matters of greatest weight and moment? Those who
pretend much truth in small and light matters and are
careless and dissolute in great and weighty matters, have no
sound truth in them. Such were the Scribes and Pharisees.
4. What order we observe? Whether first we begin with
ourselves and look to our own speeches and actions. Many
will be more forward and zealous in stirring up others to all
manner of truth than themselves; yea, they will check
others for failing in such things wherein themselves are
most faulty: surely, there is no sound truth in such. Christ
makes this a note of hypocrisy.
§. 8. Of Buying Truth
Thus, we are to search ourselves throughout, and if upon this
search we cannot find that we have this girdle of verity, then we
must observe the first part of the Wiseman's advice, "Buy the
truth," that is, use all the means which possibly we can, for
attaining unto, and possessing it; yea, though it be with a
departing from, and forsaking of many things which seemed
profitable and pleasant unto us because they and truth could not
well stand together. The metaphor of buying implies a letting go
of some things, for the attaining of other things. Excellently is
this set forth unto us by two parables which Christ uttered, one
of a man that bought a treasure, and another of a merchant that
bought a pearl. Truth is a rich treasure and a precious pearl: if
the worth of it, and the need which we have of it, were well
known, I doubt not but easily we should be persuaded to part
with much for the getting of it. So excellent it is, that for itself it
is to be loved.
§. 9. Motives to Buy Truth
I will therefore first lay down some motives to stir up in us a
desire for truth, and then some directions to instruct us how to
get it.
For the first, note the excellency, the necessity, and the benefits
of truth.
1. Excellent must that needs be, which makes us like to God:
but nothing can make us more like to Him than truth: for
He is the Lord God of truth, His Son is truth, His Holy
Spirit the Spirit of truth, His word, the word of truth; His
promises, commandments, judgments, ways, works, all
truth. Herein do the glorious Angels and Saints resemble
God, whom to imitate is an excellent thing: most contrary is
the Devil, and all that bear his image.
Besides, truth is a kind of perfection in all Christian graces; yea,
the greatest perfection that we can attain unto in this life, one
and the same word in Hebrew signifies both integrity or
uprightness and perfection, so as some translate it upright, some
perfect. In regard to this quality, we may appeal to God's
judgment, but not in any other kind of perfection, whether of
degrees, parts, measure, or the like, so that in this respect it has
an excellency above all other graces.
2. So needful it is and necessary, as without it no other grace
can be of any use. Faith, hope, love, & all other graces, are
as corrupt and putrefied meat without it. Therefore the
Scripture commends faith unfeigned, love without
dissimulation, wisdom without hypocrisy, etc. Yea, also lips
unfeigned, innocent hands, etc.
No knowledge, no righteousness, no good thing can stand a
hypocrite in any stead. What good got Saul, Judas, Ananias and
Sapphira, Simon Magus, and such other hypocrites, by all those
seeming excellent gifts, which they made a show of? All they did
was odious before God: Therefore, notwithstanding the
Pharisees prayed often, gave much alms, fasted often, duly paid
their tithes, with the like; yet Christ denounced many woes
against them, Matthew 23. Hypocrites receive no reward of God
the searcher of hearts, but the punishment of deceit.
3. Such is the benefit of truth, that the least measure of grace
seasoned with it is acceptable to God, and in that respect
very profitable to us. It is noted of those which in
Hezekiah's time came out of Ephraim, and other tribes of
Israel, unto Jerusalem to keep the Passover, that they had
not cleansed themselves according to the Law, whereby they
provoked the Lord to inflict some judgment upon them: but
Hezekiah putting the Lord in mind how they came with
their whole heart to seek the God of their Fathers, the Lord
healed them. Well might David pronounce the upright
blessed, for as God loves truth, so the upright are His
delight, and He has promised to withhold no good thing
from them.
Thus, we see what good reason we have to buy truth. Observe
now how it may be gotten.
§. 10. Means to Get Truth
For truth of judgment, we must resort to the place where it may
be had, that is, the true Church, the pillar and ground of Truth.
In it is the fountain of Truth, the Holy Scriptures; in it flow forth
the streams of Truth, by the Ministry of the Word. Be thou one
of the members of the true Church, so shalt thou have a right
thereunto. Search the Scripture, frequent the Ministry of the
Word, so shalt thou find Truth. Rather than go without it, let go
honour, wealth, pleasures, ease, and all thy natural and carnal
lusts; let go all. Paul had surely a good mind to buy the Truth for
he counted all things loss for the excellent knowledge of Christ.
For truth in heart, speech, and carriage, remember that thou
standest always in the presence of God, and that thou hast to do
with Him whether thou art alone or in company, doing any duty
that appertains to God or man; and in respect hereof, let thy
care be to approve thyself to God. Thus shalt thou get Truth. For
mark the charge which God Himself gave to Abraham, "Walk
before me, and be upright." The former part of this charge is a
cause of the latter; the latter a fruit and evidence of the former.
Joseph had well acquainted himself with God's presence, which
made him so honest and upright.
This is what makes men such dissemblers in their words and
actions, that either they know not God's presence in every place,
believe it not, think not of it, or regard it not. Man's presence
makes many be faithful, just, honest, etc. Surely God's presence
must need work much more if it were duly weighed, or else men
have atheistical hearts. Let us set God always before us and
depart with anything rather than offend Him, and thus shall we
come to be upright.
§. 11. Of Keeping Truth
After that Truth is gotten, our next care must be fast to hold it,
and thereby manifest that great account which we make of it.
"Sell it not" (saith the Wise man), by no means, upon any
condition, for any respect let it go; for then it had been better for
us never to have had it. All the good we reap by verity and
integrity, after it is lost, is this, that another day it will rise up in
judgment and be a heavy witness against us. Some men make
such an account of some jewels they have, that no preferment,
no favour, no wealth, no office, nothing can purchase them; and
yet it may be that their jewels are not worth the price which is
offered for them. Should not we much more esteem of Truth, for
which no sufficient price can be given? The holy Confessors and
Martyrs in all ages have well known the value of this jewel, and
in that respect preferred it before their livings and lives: they
would not let go Truth of doctrine; Joseph would not let go
Truth of heart and action, for love nor fear.
§. 12. How Truth of Doctrine
Is Assaulted This latter point of fast-holding and safekeeping
Truth is the rather to be regarded because the Devil and his
instruments (not ignorant that if this Girdle be wanting, all
other pieces of Armour will stand us in no stead) have been in all
former ages, and still are busy to get it away from us, sometimes
by fair enticements and allurements to draw us from truth of
doctrine: on the one side are brought many plausible arguments,
agreeable to the natural humour and reason of man (such are
most of the arguments which Papists use); on the other side
much trouble and great persecution is raised. If they cannot
clean overthrow Truth, yet they will do what they can to
adulterate it: witness the Prophets and Apostles times, and every
age ever since. I wish our age and country were free from it.
Behold how busy Papish Jesuits, Priests, and Friars are: what
would they not give? what would they not do, to dispossess us of
the Truth of Religion?
§. 13. How Sincerity Is Assaulted
So likewise, for sincerity, how do profane worldlings seek to
wrest it from us? Endeavoring to make us odious to all because
we will not yield to them. These are as spitefully bent against us
for sincerity, truth, and honesty in our hearts, words, and
actions, as Papists are for verity and soundness of doctrine. For
some hate those who are honest and upright (as Ahab hated
Micaiah); some scoff at them (as Ishmael at Isaac), saying, plain
dealing is a jewel, and he that uses it will die a beggar. Yea, they
will not stick to brand them with the odious terms of hypocrisy
and dissimulation, though of all sorts of people they are farthest
from it; especially if God suffer any affliction to fall on them (as
on His servant Job), then with Job's wife and friends, they will
be ready to upbraid unto them their integrity and uprightness,
as if all had been only in show to blear men's eyes. But if any
that indeed with a hollow heart have made a profession, do fall
away, and so be discovered (as Judas, Ananias, Demas, and such
others) their examples shall be cast in the teeth of the most
upright.
And if, notwithstanding all this, they shall remain constant (as
Job did) and not suffer their innocence and integrity to be
outfaced, then will they object against them the censure of other
men, and say of them, "Howsoever you think of yourselves, yet
others, and those good men too, think not so well of you: if you
were wise, you would give more credit to other men's judgment
than to your own: for men are blind and partial in judging
themselves."
Many by these and such like discouragements have been moved
to make no account of truth but to leave it to such as better
esteem it than they; others, to cast it away and to yield to the
times, both for religion and conversation, showing themselves as
superstitious or profane as the worst. I will therefore as an
antidote against those poisonous objections, discover the vanity
of them and show how these wiles may be avoided.
§. 14. Of the Necessity of Truth in Religion
1. Against fast holding truth in judgment, two things are
especially objected. One, that it is not necessary; the other,
that it is dangerous.
Object. 1. They say it is not necessary because a man may be
saved in any religion.
Answ. This is a most false and impious position, the very bane of
true religion. The Apostle expressly says, there is one faith. In
that Christ terms himself the Way, the Truth, the Life, does he
not imply that he is the only true way that leads to life? That
curse which the Apostle thunders out against all that preached
any otherwise than he had preached, ought to terrify us from
yielding to anything but the truth. He pronounces them damned
which believe not the truth.
§. 15. Of the Pretended Danger in Maintaining Truth
Object. 2. The danger which they allege is either in regard to
conspiracies, treasons, and insurrections which princes and
governors are subject to if they be too stiff in maintaining the
truth of religion; or persecutions which subjects are like to fall
into if they be too resolute in professing the truth.
Answ. For the danger of princes and magistrates, they need not
to fear it because they have God to watch over them and to be
their protector, so long as they maintain the truth. Not to search
after examples of other ages and places, consider how
miraculously God preserved Queen Elizabeth (of blessed
memory) both from invasions of enemies abroad and also from
many conspiracies of traitors at home. After 44 years and 4
months of prosperous reign, in peace, she ended her days,
notwithstanding all dangers whatsoever. Many treasons, close,
cruel treasons, such as the like in all former ages have not been
heard of, have also been intended against our present royal
sovereign: what has been the issue? They who laid the snares
were caught themselves, and he yet remains safe (and long may
he remain safe). Surely, God has respect to the truth, which has
been, and still is maintained in this land. Our neighbor king
thought to avoid danger by letting go of the truth and yielding to
idolatry: but thereby he cast himself out of the protection of the
God of truth. What followed thereupon? One sorry villain slew
him in the midst of his guard.
As for the persecution which is raised against others, it is a note
of blessedness, a matter of rejoicing: and in this respect a strong
motive to persuade us fast to hold Truth.
§. 16. Of the Pretended Trouble of Conscience, Which Sincerity
Is Said to Cause
Against truth of heart and remaining steadfast therein,
objections include 1. Vexation of mind. 2. Wearisomeness. 3.
Outward troubles. 4. The judgment of other men.
Object. 1. The Devil suggests to many that it is impossible always
to keep the heart upright and that if there be a little failing, the
conscience is so troubled as it can hardly (if at all) be quieted;
and thereupon infers that it is best not at all to regard truth of
heart.
Answ. There can be no better, no more sovereign preservative
against trouble of conscience than truth of heart. This kept Job
from despair; this made Hezekiah bold. Truth of heart is a
strong prop to a man in the midst of his manifold infirmities: for
it is impossible to keep the heart free from all corruption, but yet
there may be truth in heart. Every corruption, though it argues
imperfection, yet does not argue hypocrisy if it steals into the
heart against our honest purpose and against our earnest desire,
and being discerned, causes godly sorrow and Christian
watchfulness, both in purging the heart of that which has
entered in and also in keeping it so that the like enter not in
again. But where there is no truth of heart, it is utterly
impossible that there should be any sound comfort. If such a
man's conscience is ever troubled, it will be overwhelmed and
drowned in despair.
§. 17. Of the Pretended Wearisomeness of Sincerity Object.
2. Again, he suggests that it is a wearisome thing to keep the
Girdle of Truth always close to us. None can hold out; the most
upright have fallen away, as Demas and others.
Answ. It seems wearisome only to those who never felt it, never
knew it. I may say of it, as Christ of His yoke, It is easy and light.
Yea, it is sweet and pleasant to him that indeed tasted of it. As
for those who have fallen, they never had a grain of Truth in
their hearts: all the show they made was only a show. They fell
because they had no Truth in them. Had they been upright, they
would have continued so, for mark the upright man: the end of
that man is peace.
§. 18. Of the Pretended Judgments on the Upright Object.
3. Further, he infers that the uprightest are plagued as much, if
not more than others. How then can their uprightness be
pleasing to God?
Answ. Corrections are not tokens of God's wrath but of His love
when they are laid upon His children. The upright have many
judgments inflicted on them for the proof of their uprightness,
(as Job) and therefore for their good, and for their glory, yea
also for the glory of God.
§. 19. Of Others' Opinions Concerning a Man's Sincerity Object.
Besides, he labors to persuade men that they deceive
themselves, thinking they have truth of heart when they have
none, because other men judge not so well of them as they
themselves.
Answ. No other man can so well discern the Truth of heart as a
man's own self: "For what man knows the things of a man, save
the spirit of a man which is in him?" As other men may judge a
hypocrite to be upright when the hypocrite in his own
conscience knows himself to be so, so they may judge an upright
man to be a hypocrite. But another man's judgment cannot
make the hypocrite to be upright; why then should it make an
upright man a hypocrite? The hypocrite's conscience condemns
him, though all the world acquits him: and the upright man's
conscience will uphold him, as Job's did, though all the world
condemn him. Beloved, if our heart condemns us not, then we
have boldness towards God. For everyone stands or falls to his
own master.
§. 20. Pretended Hindrances of Plain-Dealing
Against Truth in words and deeds are objected, I know not what
hindrances and inconveniences.
Object. 1. Truth is a hindrance, in that it keeps men from much
gain: for some say, there is no living without lying, and using the
common secrets of trades.
Answ. It would be much better to want gain than to get it by any
deceit of word or deed. The bread of deceit is sweet to a man, but
afterward, his mouth shall be filled with gravel. A curse remains
upon that gain which is deceitfully gotten.
But this pretext of hindrance is a mere pretext, utterly false: for
there is not a more sure means of gain than truth in word and
deed: and that in a double respect.
1. Because most men desire to deal with such: so as they shall
have the best custom. No man is willing to be deceived, but
all desire that others should truly and plainly deal with
them, howsoever they deal with others.
2. Because God's blessing (which brings gain and makes rich)
goes with the upright.
§. 21. Pretended Inconveniences of Plain Dealing
Object. 2. The inconveniences are that the upright are laughed to
scorn: they are a by-word in every man's mouth, yea, they are
trodden under everyone's feet, and they are made a prey.
Answ. All these we may put as flowers into our garland of glory
and rejoice in them, as we heard of persecution: for Christ
makes them kinds of persecution.
Thus, we see that Truth, notwithstanding all that can be objected
against it, is worth keeping. All the cavils of the Devil and his
instruments are of no force to make us little regard this girdle of
verity or lightly let it go. Yea, such is the virtue of Truth that, like
the palm tree, the more it is pressed down, the more it grows.
§. 22. Of Holding Truth More Steadfastly for Opposition
Let us do with this and other pieces of spiritual Armour, as men
do with their cloaks which cover their bodies: if the wind blows
hard against them, they will so much the faster and closer hold
their cloaks. Even so, the more Satan strives to deprive us of our
spiritual robes, the more careful and steadfast ought we to be in
keeping them.
In particular, for this girdle of verity, it is so much the more
highly to be accounted of by us, who are the Lord's faithful
soldiers, by how much the less reckoning is made thereof by the
greater number of people.
In these days, all is for show, little or nothing in truth. As
building, wares, apparel, and the like, are all of the sleightest
stuff, but with the fairest gloss and show that may be; so our
religion and all things else. That religion which outwardly is
most glorious and pompous is most embraced, as being the best;
whereby it comes to pass that Popery has gotten such a liking of
many. Who almost is careful to set himself always in God's
presence, and as Enoch to walk with Him? Many who seem very
devout at Church, seldom or never have any religious exercise at
home in their family, much less in their closets before God. For
their words, they shall be as fair as may be before a man's face,
but full of falsehood, yea, most bitter and virulent behind a
man's back. And for actions, all are to blear the purblind eyes of
men. All the care is to keep credit with men: wherein, while men
think to deceive others, they do most of all deceive themselves
and their own poor souls, which shall another day answer for
this deceit.
The Fourth Part.
Breastplate of Righteousness.
And having on the breastplate of righteousness. - Ephesians
6:14
§. 1. Of Righteousness in General
The second piece of our Spiritual Armour is Righteousness,
compared to a breastplate. Fitly is this inferred upon the former:
for truth is the mother of righteousness; they cannot be severed.
In handling this point, I will show, first, what righteousness is.
Secondly, how fitly it is compared to a breastplate. Thirdly, how
this breastplate is put and kept on. Fourthly, what is the benefit
of it. Fifthly, what are the wiles of the Devil to keep us from it.
[Point 1] Righteousness is our conformity unto God's Law, a
holy quality wrought in us by God's Spirit, whereby we
endeavour to square and frame all our thoughts, words, and
actions, unto the righteous rule of the Law of God. It is that
which we commonly call Justice, a virtue whereby is given to
everyone their due, whether it be to God or man. Righteousness
is often restrained to that part of justice, which respects man,
and so is the sum of the second Table; but then either some
other word is joined with it, which has reference to God, as
Holiness, Luke 1:75; or else some circumstance of the place
restrains it to man, as Deut. 24:13. But otherwise, when there is
no other word or circumstance which restrains it, then it extends
itself to the whole Law, as here.
The Law of God is a right and perfect rule and declares what is
due to God and man, so that conformity thereunto is
righteousness.
§. 2. Of the Kinds of Righteousness Object.
This is such a piece of armour, as none in this life can attain
unto, but Christ Jesus the true natural Son of God, who by an
excellency and propriety, is called That just one. Of him, it is
properly said; That he put on righteousness as a breastplate.
Indeed, at first, God made man righteous, and in Heaven the
Saints shall be all just and perfect: but on earth, there is none
righteous, no not one.
Answer. There is a double righteousness mentioned in the
Scripture, one legal, framed according to the exact rule and strict
rigor of the Law. The other Evangelical, accepted according to
the gracious favour and limitation of the Gospel. The Law
requires two things. First, an absolute perfection in every part,
point, and degree thereof. Secondly, this perfection in that very
party who is justified thereby. For Moses thus describes the
righteousness which is of the Law, that the man (even the man
himself, in and by himself) which does those things (even all
those things which are written in the Law, according to the
uttermost extent of them) shall live thereby; but cursed is every
man that continueth not in all things, &c.
By the Gospel, both those are limited, and the rigor of them
mitigated. For there are two parts of Evangelical righteousness,
one of Faith, the other of a good conscience.
The righteousness of faith is Christ himself, with his
righteousness imputed to us and by faith received of us; in
which respect, Christ is said to be the end of the Law for
righteousness to everyone that believes. The end of the Law is to
justify and save those which fulfill it. Now we, by reason of the
flesh dwelling in us, cannot fulfill it. Christ, therefore, subjected
himself thereto; he perfectly fulfilled it. To them which believe,
his perfect righteousness is imputed; so as they are justified and
saved thereby. Thus is Christ the end of the Law, and that, which
by the Law was exacted of our own persons, by the Gospel is
accepted for us in Christ, who performed it. This Righteousness
of Faith is comprised under the fourth piece of Spiritual Armour,
verse 16. Here therefore is especially meant the righteousness of
a good conscience.
§. 3. Of that Righteousness
Which Is Here Meant This Righteousness is a powerful work of
God's Spirit in the regenerate, whereby they endeavour to
approve themselves unto God and man by performing what
God's Law requires to be performed unto both.
I term it, first, a work of God's Spirit, because it is the Spirit
which quickens and enables us to do what we do.
2. Powerful, because we are by nature dead in sins, and not
able of ourselves so much as to think a good thought.
3. In the regenerate, for that only which is born of the Spirit is
spirit.
4. Endeavour, for this being true and earnest with the very
utmost of our power, is the greatest perfection which in this
world we can attain unto.
5. To approve to God and man, because duties are required
towards both.
6. What God's Law requires, because that shows what God
does approve, and what man should approve. This was that
righteousness for which Zachary and Elizabeth were
commended.
This consists of two branches: First, to abstain from evil.
Secondly, to do good. David describing a righteous man, says;
"Surely he does no iniquity, but walks in the way of God." Often
does the Scripture join those two together, as two essential parts
of righteousness: except these two do concur, the breastplate is
not sound.
§. 4. Of Resembling Righteousness to a Breastplate
[Point 2] The second point is concerning the fit resemblance of
Righteousness to a breastplate. The original word translated
breastplate properly signifies that part of the body wherein the
vital parts, such as the heart, lungs, liver, and the like do lie; the
whole upper part of a man's body before, even from the neck to
the thighs, is comprised under this title. Hence it is that that
piece of armour which covers this part of the body has the same
name. The use of this piece is to keep safe the vital parts and
preserve a man from being mortally wounded or killed outright.
Thus does righteousness keep the Christian soldier safe and
sure, that the Devil with all his assaults cannot pierce his soul
and so utterly destroy him. A lion, which is strong among beasts
(Prov. 30:30), may be taken and destroyed (1 Sam. 17:34-36) but
so cannot the righteous. This use of righteousness will yet more
evidently appear if we consider what it is that does indeed
mortally wound the soul and draws forth the vital blood and
very life of it. It is sin, and nothing but sin, that can destroy the
soul. By it did Satan first wound and kill our first parents. By it
has he from time to time prevailed in the world. For sin first
provoked God's wrath; procured the curse of the Law; brought
death and all the consequences thereof. The very sting of death
is sin. Sin first kindled hell fire and still continues to blow up
and inflame the same.
Where the breastplate of righteousness is well put on, there sin
has no power. Righteousness is as contrary to sin as water to
fire, and it will soon quench the heat of sin.
§. 5. Of Putting on the Breastplate of Righteousness
[Point 3] This breastplate of Righteousness is put on by the right
practice of true repentance, which, according to the proper
notation and true meaning of the word, is a change of the mind,
namely, such a change as brings forth a reformed life. This true
alteration of the mind and heart first causes a thorough
detestation of our former wicked course, together with an utter
abjuration and renouncing of the same, and then a holy resolute
purpose to lead another kind of life and, instead of former sins,
to practice contrary duties: as if a man in former times has been
profane, to be so much the more religious for the time to come;
if a blasphemer before, more careful to honor the Name of God;
if riotous, so much the more sober, etc. These are fruits worthy
of repentance. So long as these two fruits of repentance, First, an
utter detestation of all former wickedness, Secondly, a constant
resolution and faithful endeavour to perform new obedience,
remain in our hearts, the Devil cannot easily, if at all, prevail
against us. But if the mind be not altered and a thorough change
wrought therein, though there should be some means to restrain
us from sin and provoke us to do many good things, yet would
the Devil soon get an advantage against us. Sin is deceitful;
Satan is subtle and busy; if therefore, we are not altered in our
hearts, the means of restraint being removed, soon shall we be
brought to return unto our old wicked course, like the dog to his
vomit, and the sow to the mire: for though the sow be outwardly
washed never so clean, yet because her swinish nature is not
altered, as soon as she comes at mud, she besmears herself again
by wallowing in the mire.
§. 6. Of the Benefits of Righteousness
[Point 4] The benefits of putting and keeping on this holy and
spiritual breastplate are many and great.
1. It keeps us from being mortally wounded, as we heard
before: for so long as we retain a true purpose and faithful
endeavour answerable thereto, we shall never give ourselves
over to commit sin.
Object. They who have had the most holy resolution have been
wounded, and that very deeply: witness many of the best Saints,
as Noah, Lot, David, Peter, & others.
Answer. 1. At such times as they fell so foully, they forgot their
resolution; their breastplate was laid aside. 2. Though the sins of
such seemed gross and mortal in the kind or outward act, yet
were they not so in their manner of performing them: they did
them not with a full swing & sway of will; their soul was not (to
speak properly) mortally wounded: for all their wounds (though
they seemed very sore and deep) were cured; yea, many times
their slips and falls were like unto the breaking of a man's arm
or leg; which being well set again, is the stronger.
2. It brings great assurance of our effectual calling and
spiritual union with Christ, yea even of our eternal election
and salvation. For God having chosen us that we should be
holy, they that indeed are holy, may be sure they are chosen
of God and born of God. To this purpose says Saint John, "If
ye know that he is Righteous, ye know that everyone which
doth Righteousness, is born of him." Being sure of these,
how can we be mortally wounded?
3. It procures a good name in God's Church while we live, and
a blessed memory after we are dead, if any speak evil of us,
they shall be ashamed. Thus, this Breastplate keeps them
from many scars and scratches.
4. It confirms the truth of Religion, and so it may be a means
to win such as are without, to strengthen those that stand,
and to stir up all to a holy emulation.
5. It does highly honor our Lord and captain, whose soldiers
we are. This motive does Christ use to stir us up to put on
the Breastplate of Righteousness.
§. 7. Whether Man's Righteousness
Be Meritorious Many and sundry are the wiles which the devil
has against this Breastplate, and those either to make it of no
use or to make us either not regard it or to wax weary of it.
He draws on some to crack and break this Breastplate of
Righteousness, by beating it out further than the metal thereof
will bear it, that is, (to speak plainly) by making Righteousness
to be meritorious. Herewith he beguiled the Scribes and
Pharisees, and such as embraced their doctrine, and egregiously
has he besotted the Papists herewith.
For avoiding this deceit, we are duly to consider what things are
required to cause merit, and how far short our righteousness
comes thereof.
Merit respects both the parties that give and receive the reward,
and also the work for which the reward is given.
He that upon merit rewards, must receive something for that he
gives, and in that respect is bound in Justice, to give the
recompense which he gives.
He that merits, must
1. Be free, and not bound by duty to do that which he does.
2. Be able of himself, and by himself, even by his own power to
do it.
3. Do nothing afterward whereby he forfeits that which once
he has merited.
The work must both be perfect every way, so as no just fault can
be found with it, and also worth the reward that is given for it.
Our righteousness can attain to the height and pitch of none of
these. For
1. It is God who gives the reward. But is it anything to the
Almighty that you are righteous? Or is it profitable to him
that you make your ways upright? If you be righteous, what
give you to him, or what receives he at your hands? If God
receives nothing by our righteousness, what is the bond
whereby he is indebted and obliged to us? Mark the answer
of the Lord himself, "Is it not lawful for me to do what I will
with mine own?" Whatever the Lord gives, upon mere
mercy and favor he gives, and in rewarding our
righteousness, he rewards his own work.
2. It is man who works righteousness: but man is a servant
unto God, many ways bound to perform all the service that
he can: yet is he not sufficient of himself to think anything
as of himself: but his sufficiency is of God, "It is God who
works in him both to will, and to do." Besides, if it were
granted that a man had at any time of himself, through his
own power done anything, to which he was not bound, yet
in other things has he sinned, (for all have sinned) and
thereby made forfeiture of his former merit.
3. All our righteousness being as filthy rags, what show of
perfection can there be? If otherwise it were perfect, yet this
conceit of merit would make it imperfect: for this is not the
end why it was commanded. If Adam in his innocence had
had any conceit of merit, he had thereby stained his
obedience: this conceit does so deface the best work, that it
makes it most odious: for it is directly contrary to the free
grace and all-sufficient merit of Christ Jesus. But if
notwithstanding all this it were perfect, yet such is the glory
which God gives, that our righteousness can no way be
worthy of it. It is a far more excellent and an eternal weight
of glory.
If these points be seriously weighed, and if withal we daily take a
view of our righteousness, and compare it with the rule of God's
Law, and be truly humbled for the defects and imperfections
thereof, this erroneous and arrogant conceit of merit will not
easily seize upon us.
§. 8. Of the Use of Righteousness
If Satan does not prevail that way, he will labour to persuade
men that this Breastplate of Righteousness is needless because
Christ has wrought a full and perfect redemption and left
nothing for them to do: by His Righteousness, they shall be
justified and saved. So, as those who have the shield of Faith,
need not this Breastplate. By this wile did Satan beguile many
Christians in the Apostles' time, taking advantage of Saint Paul's
sound and orthodox doctrine of justification by faith without
works. For the redress whereof, Saint James and Saint Jude
were moved to write their Epistles. Hereby also has he beguiled
many in these our days, who have been delivered from the
darkness of Popery.
For avoiding this, we are duly to weigh what is the end and use
of Righteousness. Though it is not a meritorious cause of
salvation, yet it is a means of attaining salvation, the way
appointed by God for us to walk in thereunto; so that although
we are not saved for our Righteousness, yet we cannot be saved
without it. The unrighteous shall not inherit the Kingdom of
God. Without holiness, no man shall see God. For God has
chosen us that we should be holy: and Christ has redeemed us
that we should serve Him in holiness and Righteousness. For
this end appeared the grace of God, which brings salvation unto
all men, that we should live righteously. Unto holiness, God has
called us: and we are created unto good works. Thus, we see how
false a suggestion it is, that Righteousness should be needless. It
is clean contrary to the express charge of the Apostle, that we
should learn to show forth good works for necessary uses.
Whereas it is pretended that the shield of Faith is sufficient, we
are to hold it for a ruled case that God makes nothing in vain.
Those things which God has joined together, let no man put
asunder. Therefore, though we saw no diverse and distinct ends
of Faith and Righteousness, yet God having appointed both,
both must be used. But there are diverse uses, apparent to all
that will observe them. Righteousness is needful to testify our
obedience and thankfulness to God, to profit our brethren, to
prove our faith, to give evidence of our election, vocation, and
justification, and to maintain our cause against the cavils of
profaneness, impiety, wickedness, etc. Faith is needful to apply
Christ's Righteousness, to support us against the imperfections
and defects of our Righteousness, and for many other good uses,
whereof we shall hear in verse 16.
§. 9. Of the Issue of Righteousness
A third sleight that the devil has is to persuade men that this
Breastplate of Righteousness is very cumbersome and toilsome,
and it will make us weary; for it is against our natural
disposition and will be a hindrance of honor, wealth, ease,
pleasure, etc. Herewith he beguiled Esau, Demas, and many
others. I may too truly say it, that herewith he beguiles most who
profess the truth of Religion. Some cast away this Breastplate for
promotion's sake, not caring how they bribe, flatter, please and
fawn upon great men; others for wealth, oppressing, defrauding,
and many ways wronging their neighbors; others for their
pleasures, profaning the Sabbath, swearing, eating and drinking
unto gluttony and drunkenness, using unlawful games,
immoderately pursuing lawful pastimes, attiring themselves in
strange apparel above their estate, unbefitting their place, etc.
Others to avoid outward reproach, for fear, directly against their
heart and conscience (I speak it with great horror of heart), are
profane and unrighteous, because it is counted a disgrace to be
Righteous.
For avoiding this, we must have more respect for the assured
issue of Righteousness than for some present seeming
inconveniences thereof. We know that the Armor which soldiers
wear on their bodies is for the time cumbersome and heavy; yet
for safety, they refuse not to wear it. They consider that it is
much better to endure a small burden for a while than to
endanger their lives and lose the victory. Now such is the blessed
fruit and issue of Righteousness that all the honor, profit, and
pleasure that can be lost, or all the reproach or shame that can
be endured for it, are not worthy of the Crown of Righteousness,
which the Lord, the righteous Judge, will give to his righteous
servants. It would be almost an infinite task to declare what the
Scripture, the word of Truth, has delivered concerning the issue
of Righteousness. Generally, it says, "The Lord loves
Righteousness." "Verily there is a reward for the Righteous:
Blessings are on the head of the Righteous," etc. Particularly, for
the righteous person himself in this life, it is said that "The eyes
of the Lord are upon the Righteous." "God will grant the desire
of the Righteous." "The Lord delivers the Righteous out of all
trouble." "The Righteous shall never be forsaken." "The
Righteous shall be glad." "The Righteous shall flourish like a
Palm tree." "The Righteous are bold as a Lion." "The way of the
Righteous shines as the light," etc. For his death, "The Righteous
has hope in his death." "The Righteous are taken away from the
evil to come." After death, "The memorial of the Righteous shall
be blessed." "The Righteous shall be had in everlasting
remembrance." At the resurrection, "The Righteous shall go into
life eternal." "The Righteous shall shine as the Sun in the
Kingdom of their Father." For their posterity, "The generation of
the Righteous shall be blessed." "Their seed shall not beg their
bread," etc.
Here we see matter enough to answer all the disadvantages that
may be objected against Righteousness. Moses, having an eye on
the recompense of the reward, forsook the honors, pleasures,
and riches of Egypt: three such baits as all the world most
greedily snap at. Christ, for the joy that was set before him,
endured the cross and despised the shame. Thus, if we set the
end and issue of Righteousness before us, it will make us let go
of all earthly matters to hold it fast: for our souls find much ease
through the burden that the flesh feels hereby. In a word, great
is the dignity, and admirable are the privileges of the Righteous.
§. 10. Of the Comfort of Righteousness
Out of the answer to his first suggestion, (if the devil prevails by
none of the former) he will seek to persuade us that this
Breastplate of Righteousness can stand us in no stead: because
"All our Righteousness is as filthy rags"; all is but dung and loss.
Thus, he beguiles many weak Christians and often brings them
to utter despair.
Answ. For avoiding this, we are to be informed that though our
Righteousness, considered in itself and compared with the
perfect rule of the law, be exceedingly defective; or opposed to
the Righteousness of Christ, be dung and loss; yet as it is a work
of God's Holy Spirit in us, proceeding from a heart purified by
faith, all the imperfections thereof being covered with the
perfect Righteousness of Christ, it is acceptable unto God, and
such a thing as we may receive much comfort in. Therefore,
though our Righteousness in itself affords no matter of boasting,
yet in regard of God's gracious acceptance, it is a thing much to
be labored after; yea also to be rejoiced in.
§. 11. Of All the Parts of Righteousness
United If the devil cannot by any means bring us wholly to reject
all Righteousness, he will endeavour to make us careless in some
parts thereof, or at least negligent in taking the present
opportunity: as if it were sufficient only in some things to be
righteous because God is merciful to forgive us all our defaults;
or upon our death-beds to turn from our unrighteousness,
because "When the wicked turns away from his wickedness, he
shall save his soul alive." Herewith in all ages, he has beguiled
many thousands.
Against the first part of this suggestion, we are to know that the
several parts and branches of Righteousness are so firmly and
inseparably knit together, that the parts cannot be severed
without the destruction of the whole. For Righteousness is as a
chain of many links; the several links of this chain are those
several duties which the law requires to be performed to God &
man; let any one of the links be taken away, the chain is broken;
if the chain be broken, that which did hang by it must needs fall
down. To this purpose says the Apostle, "Whosoever shall keep
the whole Law, and yet fails in one point is guilty of all."
Righteousness is compared to a garment, as well as to a Breast-
plate. A garment must cover us all over: yea, our Righteousness
must be like Christ's coat that may not be divided: If it be cut in
the middle, it cannot but make us ashamed, as David's servants
were when their coats were cut.
Object. If this were so, who should be saved? for in many things
we all sin.
Answ. Indeed all sin in many things: but all do not sin after the
same manner. The righteous when they sin are drawn into sin
either through their own weakness or through the violence of
some temptation: they do not take liberty wittingly and willingly
to nourish any sin or omit any duty: in which respect they are
said not to commit sin: and it is noted as a property of the
righteous to walk in all the Commandments of God. When a
righteous man is thus careful and watchful in avoiding sin and
doing his duty, then will the Lord be merciful to pardon him his
infirmities: but if any wilfully continue in any sin, what remains
but a fearful looking for of judgment?
§. 12. Of the Danger of Deferring Repentance
Against the second part of the suggestion, we are to know that
although whenever an unrighteous man truly repents, he shall
be pardoned, yet he cannot truly repent whenever he will. He
that refuses to turn when God calls him, provokes God to give
him over to the hardness of his heart. As for such as think to
repent at their death, how know they what warning they shall
have of their death? May they not suddenly be taken away as
Belshazzar, and the rich fool? But what if some sickness comes
before as Death's harbinger? Surely there is little hope that such
as before have not should then turn unto God: For then
commonly is the body weak, the spirits faint, the heart dull, the
mind troubled, and the Devil most busy about us; and God has
given no promise to the unrighteous to succour him at that time,
but rather the contrary.
Objection: Christ was merciful to a thief at the time of his death.
Answer: 1. That one example of that kind is recorded, that none
should utterly despair. 2. Only that one, that none should
presume. 3. It cannot be proved that purposely he put off his
repentance to that day. 4. It is not safe to make an extraordinary
action (as this was) a pattern; for Christ did then miraculously
work on that thief, to give in that moment of his humiliation
evidence of his divine power.
§. 13. Of Being Over-Just
Lastly, he beguiles many by suggesting that they may be over-
just, and so makes them the less careful in putting on the
breastplate of righteousness.
Answer: For avoiding this, know for an undoubted truth, that in
true righteousness a man cannot be over-just: that is, too strict
in avoiding any sin or too conscientious in performing any
bounden duty. For why? Every sin is mortal. And of every duty,
an account is to be given: for they are the Talents which God has
committed to our charge.
But for a man to make a righteousness unto himself which is not
grounded on God's word, and therein to be strict, is to be over-
just. To count such things to be sin, which by God's Law are not
made sin, is to be over-just: to be a busybody is to be over-just:
to be censorious without just ground is to be over-just, etc. But
go along by God's word, which is the rule of righteousness, hold
close to it, and you cannot be over-just.
Thus, we see how God's word is able to make us wise against all
the wiles of the Devil. Let our care be to make good use of that
wisdom.
§. 14. A Direction for the Use of Righteousness
1. Learn what is true Righteousness, that we trust not to a
counterfeit breastplate and be pierced through while we
think ourselves safe.
2. Acquaint ourselves with the use, end, beauty, benefit, and
necessity of Righteousness, that we may be the more
desirous to get it if we have it not: or if we have it, the more
careful in keeping it fast on and close to us.
3. Let a daily examination be made of our life past, that of all
our former unrighteousness we may truly and soundly
repent: and with the true evidences of our former
righteousness, our consciences may be comforted in the day
of trial. The Apostle comforted himself in the midst of his
troubles with the testimony of his good conscience.
4. Let there be a holy resolution for the time to come to walk
on in the way of righteousness, without turning to the right
hand or to the left. Behold David's resolution and Paul's
practice.
For the better performance of this most holy resolution,
1. Put on Righteousness with all the parts thereof.
2. Remove all impediments at the first, and give no place to
the Devil.
3. Wax not weary, but be constant.
The Fifth Part.
Shoes of the Preparation of the Gospel of Peace.
And your feet shod with the preparation of the Gospel of
peace. - Ephesians 6:15
§. 1. Of the Grace Here Meant
The third piece of Spiritual Armour is not so plainly and
distinctly laid down as the former. It will be needful 1. To search
out what is that particular grace which is here meant. 2. How
fitly it is compared to that part of harness which is here implied.
3. How the grace here meant is gotten. 4. How needful and
profitable it is. 5. How it has its perfect work. 6. What are the
extremes contrary to it. 7. What wiles the Devil uses to deprive
us of it.
1. Because the phrase which the Apostle uses is somewhat
doubtful and ambiguous, there are many discrepant
opinions about that which is meant thereby.
Among those many, there are two which come nearest to the
point, and are implied under the description of this grace,
though neither of them (as I take it) be the grace itself. One is
Knowledge of the Gospel, the other is Peace of Conscience. The
former is implied under this word Gospel, (for without
knowledge of the Gospel the soul cannot be settled. The Gospel
to him who knows it not, is no Gospel, of no use at all.) The
other is implied under this word Peace, whereby is meant that
Peace of Conscience, which by the knowledge of the Gospel is
wrought in us. But the Preparation here spoken of is another
grace distinct from both these; even an effect which follows from
them both. Wherefore, as the causes of a thing are not the thing
itself, so neither of those graces severally considered in itself, is
the distinct piece of Armour here meant. The Syriac Translator
well clears the meaning of the Apostle, who thus turns it; "Put as
shoes on your feet the preparation of the Gospel of Peace."
Under this word Preparation then (according to the literal and
grammatical construction, which is the best and surest) is the
grace itself comprised; for it implies a furniture which the
Gospel of Peace procures and prepares: or a heart settled,
resolved, and prepared by the Gospel of Peace, to go on to God
through all difficulties. Now the very grace itself which thus
settles the soul, I take to be Patience: for it is without all doubt,
the drift.
1. Some take the preparation of the Gospel to be a readiness to
preach the Gospel, thinking that the Apostle alludes to that
prophecy of Isaiah; "How beautiful are the feet of him that
declares peace." Isa. 52:7.
Answ. Thus, this piece of armour would pertain only to
Ministers, whereas it is clear that the Apostle prescribes the
whole Armour to all Christians.
2. Others, to be a promptness to profess the Gospel, agreeable
to Saint Peter's counsel, "Be ready (or prepared) to give an
answer," etc. 1 Pet. 3:15.
Answer: This promptness and readiness is rather an effect of the
grace here meant than the grace itself, as we shall hear later.
3. Others, to be an Evangelical obedience.
Answer: Thus, it would be confounded with the former grace.
For Righteousness is an obedience to God's word.
4. Others, to be the Gospel itself, alluding to that of David,
"Thy word is a lamp unto my feet." Psal. 119:105.
Answer: The phrase which the Apostle here uses shows that not
so much the Gospel itself, but something wrought thereby, is
here meant.
and scope of the Apostle, to arm the Christian soldier against
trouble and affliction, by this particular piece of spiritual
Armour here meant: but what grace so fit thereunto as patience?
This was it with which Job, to use Christ's phrase (Luke 21:19),
did even possess his soul. And this is it which Saint James
prescribes as a means to arm us against trouble, James 1:3, 4,
etc. For patience is a gift of God, whereby we are enabled to bear
those crosses which God lays upon us. Many were the troubles
which the Christian Hebrews endured for the profession of the
Gospel: to enable them to endure all those troubles, the Apostle
says; "They had need of patience." Under this word Patience, I
comprise all those first graces of the Spirit, whereby the Gospel
teaches that men are prepared to go with Christ into the field; as
the denial of oneself, that taking up of one's cross, with
resolution to follow Christ. It is here called a preparation
because by it a man is fitted, prepared, and made ready to go on
in his course, notwithstanding all dangers and distresses
whatsoever meet with him in the way to hinder him. It is said to
be the preparation of the Gospel because it is the Gospel which
teaches it, and is the cause thereof: nothing but the Gospel can
prepare a man's heart against trouble. Lastly, this epithet Peace,
is added to show what the Gospel brings unto us, and works in
us, namely, peace with God, as we shall hear more fully later. To
conclude this first point, in brief note, that it is the knowledge of
the glad tidings of reconciliation, which pacifying our
conscience, prepares our hearts, and works in them true sound
Christian patience, whereby we are ready to march on in our
course against all annoyances.
§. 2. Of the Resemblance of Patience to Shoes
[Point 2] The piece of harness to which patience is here
resembled is that which covers a soldier's feet or legs, for feet are
here expressed, and the metaphor of being shod implies as
much. By feet, he means legs also: the pieces of armour that are
proper to this purpose are called greaves, or leg-harness; they
are also called soldiers' shoes and boots. The metaphor may
either be generally taken of all shoes or particularly of greaves.
For the general, we all know that the use of shoes is to keep our
feet from sharp stones, hard clods, and the like: for our feet are
naturally tender, insomuch that if we go abroad barefoot, every
hard stone hurts them, every sharp stick and pricking thorn
pierces them. Therefore, we use not to venture abroad barefoot.
If anyone be so foolhardy as to venture, soon will he wax weary,
and either sit down and go no further or else turn back again.
But if we have good boots or shoes on, then we think ourselves
well fenced, and so with boldness and courage go on, whatever
the way be.
To apply this: Stones, sticks, thorns, and the like, are not more
grievous to our bare feet than troubles, crosses, and afflictions
are to our naked heart and soul. Now then, this world through
which we must pass to Heaven, being a very hard and rough
way, stony and thorny, full of all sorts of afflictions; if our souls
be naked and bare, not fenced with patience, and so fitted and
prepared well to endure all crosses, we shall either never venture
to enter into this hard way or at least not endure to hold out
therein. But if our souls be thoroughly possessed with sound and
true patience, then shall we with undaunted courage pass
through all the troubles of this World.
For the particular (which is the rather to be considered because
the Apostle's whole direction is taken from war) the use of
greaves and leg-harness were to keep the legs and feet from
hurts and wounds because if they were wounded or broken, a
man could no longer stand but was overthrown. Such soldiers as
stand in the front of the battle, or single themselves out alone as
Goliath, most commonly have their legs fenced with these.
Besides, it being a stratagem which enemies often use, to stick
the way by which they know that the adverse parties must need
pass, with short stubs and pikes, ends of spears, and such like, of
purpose to gall their feet and legs, and make them weary of
going on; soldiers use to wear boots and greaves, to prevent such
mischiefs. Surely the Devil uses such a stratagem against
Christian soldiers: for knowing in what way they are to walk to
Heaven, he sets many pricks and crosses therein, as reproaches,
disgraces, troubles, vexations, persecutions, by loss of goods,
liberties, and lives; yea, many times grievous torments and
tortures. Now if our souls be not fenced with the preparation of
the Gospel of Peace, what hope, yea, what possibility is there of
going on, and holding out in that way?
§. 3. Of the Ground of Patience
[Point 3] The Apostle himself in the last words of this verse
shows how this Preparation, this fence and furniture of the soul,
namely patience, may be gotten, even by the Gospel of Peace: for
it is such a preparation as the Gospel of Peace teaches and
works, whence it follows, that the Gospel of Peace is the only
true ground of this piece of Armour.
For the better clearing of this point, I will distinctly show,
1. What the Gospel is.
2. What Peace is here meant.
3. Why Peace is thus attributed to the Gospel.
4. How the Gospel of Peace effects this preparation.
§. 4. Of the Gospel
Gospel, according to the proper notation of the original word,
signifies a good message or glad tidings: so it is sometimes
translated, as in Rom. 10:15, "How beautiful are the feet of them
which bring glad tidings?" &c. The same notation may our