Part 5
English word Gospel admit: for 'spell' in ancient times signified speech: Gospel then is a good speech. The most elegant and learned languages retain the Greek word.
The good and glad tidings which this word implies is that Christ
Jesus, the Son of God, is given unto the sons of men. An Angel from heaven thus expounded this word; for having said, "I bring you glad tidings," he adds, "that unto you is born a Savior which is Christ the Lord." Therefore, the Histories which purposely write of Christ Jesus, declaring his Deity and humanity, his conception and birth, his life and death, words and deeds, humiliation and exaltation, etc., are by an excellency and propriety termed Gospels, or to speak as the Scots do, Evangelies, and the penmen of them Evangelists. If it be duly considered into what a woeful estate man by sin had plunged himself, how no creature in Heaven or earth was able to succor him, what full redemption Christ has wrought, and to how excellent an estate he has redeemed us, it will appear that never the like glad tidings were or could be brought to mankind then this, that Christ, a Savior, was given unto them; so that this message may well be called a Gospel or Evangel. In it is the very fullness of God's favor manifested.
§. 5. Of that Peace Which the Gospel Causes
The Peace here spoken of is our reconciliation with God. In the beginning, God made man after his own Image, by virtue whereof, there was a sweet harmony and concord between God and man; God having revealed unto man what was his good will, pleasing and acceptable unto him; man being both able and also willing to do that which was acceptable to God. But long this Peace did not last: it was soon broken, and that wholly and only through man's default. For man wittingly sinned against his Creator and thereby justly provoked his wrath: thus came enmity between God and man. Such a breach was made by man's rebellion, that all creatures in Heaven and earth were not able to make it up. Christ therefore, the eternal, true, natural, proper, only begotten Son of God, took upon him to be a Mediator between God and man. He satisfied his Father's
Justice, pacified his wrath, procured his favor towards man, whereby God was moved to offer reconciliation to man; withal, he gave unto man his sanctifying Spirit, to breed faith in him, that thereby man might receive and embrace this reconciliation.
In this respect, God is called the God of Peace (Rom. 16:20) and Christ our Peace (Eph. 2:14), Prince of Peace (Isa. 9:6). And God is said in Christ to reconcile the world unto himself (2 Cor. 5:19).
Thus, through the mediation of Christ, God offering, and man accepting reconciliation, a most perfect and inviolable peace is made between them, and this is the peace here meant. As fruits of this peace, there flow from it remission of sins, quietness and comfort of conscience, joy of heart, willingness and ability to do that which is pleasing unto God, freedom from the dominion of sin, from the power of the Devil, from the evil of all crosses, from the sting of death, and of the grave, and from the fear and fire of Hell.
§. 6. Why It Is Called the Gospel of Peace
This Peace is so appropriated to the Gospel that it is called the Gospel of Peace, and that in a double respect: First, of the matter. Secondly, of the effect.
1. The subject matter of this glad tidings is the forenamed
Peace and reconciliation between God and man. The Gospel first declared and continues to publish the same: neither the Law nor any human writings can do this. Therefore, as soon as one Angel had declared this glad tidings, a whole troop of heavenly soldiers cried out, "Peace on earth." It was the Gospel that declared peace to Adam, Noah, Abram, and the rest of the Saints in all ages, before and since Christ's time.
They, therefore, who preach the Gospel, are said to publish
Peace.
2. It is a powerful effect of this Gospel to work Peace in those that hear it and believe it. For in and by the Ministry of the Gospel, the Spirit of Christ is conveyed into our hearts, in which respect it is called the ministration of the Spirit. This Spirit first moves us to embrace reconciliation offered in the Gospel, and then it quiets our conscience, and so works
Peace therein.
How admirably does this commend to us the love of God and of His Son, our Savior? He thought it not enough that at first he made all in peace, though he might justly have rejected man forever, as he did the Devils because man willingly and rebelliously broke this Peace; yet to magnify His mercy towards man, He spared not His Son, but gave Him to be our Peace, who, (to use the Scripture phrase) slew hatred and made Peace. Yea, not so only, but also gave His Gospel, thereby making open proclamation of Peace and inviting men to embrace it.
Excellently is this set forth in the parable of the King's son's wedding; if we do as they who were invited thereunto, how justly do we deserve to be deprived of this Peace?
What a blessing is it to have the Gospel preached among us: the Gospel of Peace, such a Peace as passes understanding? Is it not a heavy curse to want this Gospel? This should be a strong motive to stir up Ministers diligently and faithfully to preach the Gospel, and to stir up people earnestly to give heed and credence thereunto, even as they tender their Peace.
§. 7. Of the Ground of True Patience
From what has been delivered of the Gospel of Peace, that main point which we have in hand, by necessary consequence, follows, that the only means of preparing our souls patiently to bear all crosses, and constantly to go through all troubles in our Christian course, is a right knowledge of the glad tidings of our reconciliation with God. It was this Gospel of Peace with which God encouraged Abraham to come out of his own country, and with a patient and prepared heart to pass over all these difficulties whereunto he should be brought. This was that glad tidings which the Lord brought to Moses, to Joshua, to Gideon, and many others for that very end. I might instance this in many thousand examples and show how the courage and patience of the Saints, which has been admirable to the world, has been grounded on this sure foundation, the Gospel of Peace. For the truth is, that all the Prophets, all the Apostles, all the true
Christian confessors, and Martyrs in all ages, who have endured more than flesh and blood could possibly with patience bear, have had their feet shod, that is, their hearts armed and prepared with the assurance of their reconciliation with God.
But having such a cloud of witnesses, I will content myself with naming two or three.
Many and sundry were the troubles, inward and outward, by open enemies and deceitful friends, on Sea and land, which Saint Paul went through, and that with an invincible courage and resolution: the cause of all is evident to be that knowledge which he had of God's love to him, and of his reconciliation with God. On this ground of confidence, he did after a holy manner insult over all adverse power. But Job yet suffered much more, and his patience was so admirable that the holy Ghost makes choice of him above all others, as a mark to behold, and a pattern to follow. What was the ground of his patience? Surely many of those divine speeches which he uttered to his wife and friends, evidently show, that the knowledge of his reconciliation with God was it which made him so confident and patient. There is yet another who far exceeded these and all other Saints both in suffering and patient bearing, namely, Christ: the assurance of his Father's love was the ground of his patience, as it appears both by that profession which he made thereof, a little before his suffering (saying unto his Father, "Thou loved me before the foundation of the world,"), and also by those titles which in his most bitter agony he gave unto God, as in the Garden, "O my Father," &c. On the Cross, "My God, my God."
§. 8. Of the Means Whereby Patience is Wrought
Thus, we see the truth of this point sufficiently proved; that the Gospel of Peace is the ground of Patience. Now, let's further consider how it prepares the soul of man to endure. It does this by persuading man's mind and resolving his heart of these two principles:
1. That nothing shall hurt him.
2. That all things shall turn to his good.
For the first, it's most certain that nothing can make us miserable but only sin. Sin is the very sting of all troubles and crosses; it's what makes them heavy burdens. This makes the trouble of conscience intolerable, death and the grave most terrifying, the devil, which has the power of death, so horrifying, and even the Law of God, and God Himself, full of dread and terror. Let sin be removed, and our conscience assured thereof; then we can, then we will comfort ourselves in all troubles. For then, we shall appear before the Throne of God as before the mercy seat of a gracious Father and take His Law as a direction to teach us how to please Him. Then shall we esteem all crosses as corrections of the Lord for our profit, even as His physic to purge out our corruptions, and as proofs of His graces in us.
Then will our conscience rest quiet and contented; then shall we think of death as of a gate to heaven, and of the grave as of a sweet bed to rest in, until the day of the consummation of our eternal bliss in body and soul; yea, then shall we not need to fear the devil, because he can have no power over us, much less hell and its torment. Therefore, David annexes blessedness to the remission of sin, so that upon this ground, Christ could well say to the man sick of palsy, "Son, be of good comfort."
This being so, the Gospel of Peace, which assures us of our reconciliation with God and the remission of our sin, also assures us that nothing can hurt us, because the sting of everything, which is sin, is pulled out. If the forked tongue of an adder, the poisonous teeth of a snake, the sharp sting of a wasp be pulled out, what hurt can they do?
For the second, by the Gospel, "We know that all things work together for good, to them that love God." For the Gospel, assuring us of reconciliation with God, how can we but be assured that He tenderly cares for us as His children and with a fatherly affection seeks our good in all things which by His good providence He brings upon us? The prosperity of those with whom God is reconciled is a blessing; afflictions are for their good; so are death and the grave. I may truly say that the sins of those who are accepted by God turn to their good—not that sin is any way good in itself, being itself the greatest evil that is or can be and the cause of all evil of punishment—but that God, through His infinite power and wisdom (who can bring good out of evil, as at first, He caused light to shine out of darkness), does so order it. Like a skillful apothecary who can so order and temper rank poison that it shall prove very medicinal.
Quest: What good can come from sin?
Answ: 1. In regard to God, whose mercy and grace are manifested and magnified in forgiving sin: for "Where sin abounded, grace did much more abound."
2. In regard to sinners (I mean repentant sinners, for of their sins I speak), it works in them godly sorrow (a sorrow not to be repented of, because of the excellent fruits thereof, noted in 2 Cor. 7:10, 11). It also works an high esteem of God's free grace and rich mercy, a longing desire after Christ's righteousness, a diligent watchfulness over ourselves for the time to come, a Christian readiness to bear with the slips and infirmities of others, among other effects.
These are two such grounds of Patience that all the writings of all the men in the world cannot afford the like. It is the Gospel, and the Gospel alone, which has made them known, and not only so, but also instrumentally works faith in our hearts: whereby we give credence to the truth of them, and with strong confidence, rest and stay ourselves thereupon.
§. 9. Of the False Grounds of Patience
Hence learn that all the pretended patience of heathen men, and others who knew not this Gospel of Peace, was but a mere shadow of patience. For what were the grounds thereof? Surely nothing as much substantial as by the Gospel is revealed, but such as man's natural reason invented, as these:
1. It is no part of manhood, but mere childishness and cowardliness to be impatient.
2. Sorrow, mourning, all impatience, and the like, may much aggravate our troubles, but can in no way ease them or take them away.
3. Others are subject to troubles; it is a common condition of mankind.
4. There is an inevitable necessity, or (to use the words and phrase) a fatal destiny; they cannot be avoided.
5. They are not forever to endure, but will have an end, if by no other means, yet by death. These and such like may make men bold and hardy, or stupid and blockish. I may resemble them to opium and such like medicines which stupefy men's senses and make them the less impatiently bear their pains, but they bring no true ease.
The Gospel of Peace breeds not a senselessness, but such a patience as is seasoned with comfort and joy.
§. 10. Of the Manner of Working True Patience
As we desire true patience, so let us labor that it be rightly grounded in us. For this end, we must acquaint ourselves with this Gospel of Peace, and labor for true, saving, sanctifying knowledge thereof. For the attaining whereunto,
1. The promises of God in His word are to be observed, especially such as concern our reconciliation with God, and His favor towards us, as David did. Without knowledge of God's promise, there can be no sound confidence: all the show that we may seem to make thereof will prove but mere presumption.
2. The cause of those promises is to be well noted, which is God's free grace and mere mercy.
3. The parties to whom they are made are to be marked: All that shall believe.
4. The properties of such as believe are also to be noted. Of these, we shall speak on verse 16.
When we come to any that are sick or in any other distress and desire to persuade them unto true patience, we must bring them to the knowledge of the Gospel of Peace, that they, having assurance thereof, may be the more quiet under God's correcting hand. Bring them to believe that their sins are forgiven, and then you may well bid them, "Be of good comfort," and patient.
§. 11. Of the Necessity of True Patience
[Point 4] The fourth general point to be considered is the necessity of this piece of Spiritual Armour. Though it is compared to leg-harness, which may seem to be the least necessary, yet indeed it is no less necessary than any of the rest.
We know that if a man is not well-fenced on his legs, he may receive such a blow upon them as will completely overthrow him, notwithstanding the other pieces of armour. But if the way is rough and thorny, and the man is barefooted and bare-legged, and in that respect dares not march on, what benefit reaps he by the furniture of the other parts? To let the metaphor pass; the gift and grace itself which we now speak of, Patience, is so absolutely necessary, as without it, there can be no hope of attaining victory, glory, and rest, where Christ our chief Captain is. The Apostle expressly says that patience is needful: to show that he speaks of an absolute necessity, he implies that the promise (meaning eternal life promised) cannot be received without it. For he had shown before that the Saints in former times through faith and patience inherited the promise, and in that respect, both that Apostle and also Saint James exhort
Christians to follow them.
§. 12. Of the Troubles to Which We Are Subject
Many troubles and crosses must be undergone in this world before we can come to enjoy rest and happiness in Heaven. Note
John 16:33, Luke 14:27, Acts 14:22, 2 Tim. 3:12, Heb. 12:6-7.
These passages show how rough and full of pricks the way to Heaven is.
The experience of all ages verifies the truth of those Scriptures.
Consider the histories of Abel, Noah, Abraham, Isaac, Jacob, their posterity in Egypt, in the Wilderness, in Canaan; under Judges, under Kings, and in their captivities. Consider the lives of Christ, the Prophets, Apostles, and other Saints; the state of Christ's Church in the Apostles' time, after their time, and ever since, even unto these our days. It would be infinite to recount all the persecutions, troubles, afflictions, and sundry kinds of crosses which God's people from time to time have been brought unto. In a word, it is as possible for sheep to live quietly among wolves without hurt as for the Church in this world without trouble and persecution.
Objection: All ages and times have not been times of persecution. The Church in Solomon's days, and under the reign of many other good Kings, had great peace and quiet. Yea, it is written that in the Apostles' times, (which were most troublesome times) the Churches had rest; so in Constantine's times, and in the time of other good Christian Emperors.
Likewise here in this land under the reign of King Edward the sixth, Queen Elizabeth, and King James, who now liveth.
Answer: Though the Church and children of God be somewhat, for a time, freed from outward public persecutions of the Magistrate, or from open invasions of the enemy, yet not from all manner of troubles. Many are the troubles of the righteous, even in the most halcyon and peaceable days that ever were. For in the bosom of the Church (while the Church remains on Earth), there have always been, still are, and ever will be some born after the flesh, as well as some born after the spirit, which being so, persecution there will be. If not with fire and sword, banishment and imprisonment, outward torture and torment; yet with that which goes as near to the heart and pierces through the soul as deeply, namely, ignominy, reproach, disgrace, and such like Ishmaelitic persecution.
In the most quiet times of the Church, "He that refrains from evil makes himself a prey." Manifold injuries do the true Saints receive from their wicked neighbors; they are disgraced and oppressed by the greater sort, reviled and wronged by the meaner sort. If they should have peace abroad, yet at home, even in their Families, they shall find troubles enough, arising from their Parents, Husbands, or Wives, Children, Servants, Friends, Kinred, and the like. We read of, hear and see the crosses of others; everyone feels his own, and so best knows them. Show me the man (let it be he that has seemed to himself and others the most happy) who in truth can say his life has been every way so free from all troubles and crosses, that in his own experience he knows not what they mean. If any should so say, I might more truly say to his face that either he is of a most stupid, blockish, and senseless disposition, or else that plainly he lies.
But suppose for the time that it were possible for a man to be freed from all outward troubles, has he none within? Is all quiet in his soul and conscience? Had he never any grief of mind, anguish of spirit, vexation of heart, trouble of conscience? Then never had he any sin, or at least never any sense and feeling of sin.
§. 13. Of the Authors of Our Troubles
This is brought to pass partly by the good guiding providence of God and partly by the malice of the Devil: God both aiming at and also bringing forth good thereby; the Devil aiming at evil but crossed in his purpose.
That troubles and crosses do not fall on us without God's permission is evident by many express testimonies of Scripture, such as Isaiah 45:7, Amos 3:6, Job 1:21, 2 Samuel 16:11, Ezekiel
20:37, and Hebrews 12:6-7. The good which God aims at and effects by those troubles he inflicts on his children is manifold, such as:
1. The preventing of some great mischief and evil.
2. The purging out of some festering poisonous sin.
3. The upholding and keeping us safe and steadfast in the right way.
4. The proof and trial of such gifts and graces as he has bestowed on his children.
That the Devil also has his hand in afflicting God's children is clear by these (among many other) Scriptures: Job 1:9-10, 2:5, 1
Chronicles 21:1, Zechariah 3:1, Luke 22:31, 2 Corinthians 12:7, and Revelation 2:10. The Devil's aim herein is to discourage us and to turn us out of the right way, to hinder the progress of the Gospel, and in a word, to devour us. The Devil well knows how weak and feeble our nature is, how soon our flesh is quailed, how irksome troubles are to us by nature. Therefore, he labors by all means he can, secretly and openly, by himself and instruments, to annoy us.
§. 14. Of the Necessity of Patience
The point then being so clear, that of necessity, many troubles must be passed through before we come to our heavenly rest, it necessarily follows that of necessity we must be shod and fenced with patience. The lack of this grace has been the cause that many, who for a while have made a hot onset in the Christian battle, at length (when they felt the hard and rough way wherein they marched, and when they found themselves galled and pricked with the troubles which they met with) have fallen away and refused to go on any further in their Christian course, as those who forsook Saint Paul.
§. 15. Of the Benefit of Patience
As this grace is necessary, so also is its benefit exceedingly great.
If we are well shod with it, no trouble will dismay us or hinder us in our Christian course. It makes burdens that seem very heavy to flesh and blood to be light and easy to bear, and such things tolerable which natural men consider intolerable and unsupportable. Indeed, it keeps us from being foiled and overcome. This allowed Job to pass over such grievous assaults as never any, that we read of, ever endured the like.
When the Holy Ghost speaks of the victory that the Saints have obtained, he says, "Here is the patience of the Saints," implying that through their patience, they overcame all their troubles.
§. 16. Of the Perfect Work of Patience
[Point 5] The counsel of Saint James (Chapter 1, verse 5) is worthy to be noted; it is this, "Let patience have her perfect work." The work of patience is said to be perfect in respect of the condition, the extent, and the continuance.
1. For the condition, it must be true, hearty, and sound, not feigned and counterfeit. As integrity and uprightness are kinds of perfection in all Christian graces, so also in patience.
2. For the extent, it must reach all manner of crosses, heavy and light, inward and outward, at home and abroad, whether they come from the Devil or any of his wicked instruments; or from God Himself and His own hand, of whatever kind, quality, quantity they be. In this respect, the Apostle said, "We approve ourselves in much patience."
3. For the continuance, it must endure to the end, so much does the notation of the word, which the Apostle uses, imply. To the end, I say, not only of that present affliction that lies upon us but also to the end of our life: so as we must both patiently bear the present and also prepare ourselves for future crosses. In this respect, Christ says, "He that endures to the end shall be saved."
Among other Saints, Job's patience had her perfect work in all these respects. Had it not been upright and sound, he could not have so stood against his friends, who, suspecting his uprightness, thoroughly sifted him. The many trials to which he was brought and his patient enduring of all (for he was overcome by none) manifest the extent of his patience. Never any (Christ excepted) endured more; never any (the same excepted) more patiently endured all. The History itself, his own testimony, God's also, and the witness of His Apostle, all verify the continuance of his patience to the end.
§. 17. Of the Kinds of Crosses
To better apply this apostolic direction, as we have shown in general the necessity of patience, we will now detail how essential it is for patience to have this perfect work.
This becomes apparent by considering the kinds of crosses we are subject to:
1. They are not scarecrows, troubles in show and appearance only, but such as pierce both body and soul, making even the stoutest stoop and shrink. Therefore, counterfeit patience will stand us in no stead.
2. The number of trials we shall face is uncertain; one calamity may follow another, like waves. The story of Job, where one messenger followed another, all bringing doleful news, shows what may befall any of us. Now, suppose we endure some trials as patiently as Job but falter under others; what benefit is our former patience then? Some have endured imprisonment, banishment, and such like trials, yea, have been ready to endure sword and fire in times of persecution, but have been discouraged and turned from their course by reproach and disgrace in times of peace. Others who can patiently endure public troubles are so disquieted by private losses and crosses at home that they become unfit for any
Christian duty to God or man.
3. It's also uncertain how long we shall be subject to trials because the duration of our life is uncertain. This world is the field of the Lord's battle, and as long as we are in the field, enemies will assault us. To yield before the battle ends is worse than never to have endured at all; the glory of all our former patience is not only lost but also turned into shame and ignominy, and God provoked utterly to give us over.
This point is especially to be regarded because most fail in it; many can endure a heavy burden and a sore brunt for a while, but if it persists, they faint. This was where the Hebrews failed, for which the Apostle is very earnest.
§. 18. Of Too Light Regard of Crosses
Two extremes, to which we are very prone and which much hinder the perfect work of patience, are noted by the Apostle: one is too light regard, the other is too great fear of such crosses as God lays on men. Some despise them, as matters not much to be regarded; others faint and sink under their burden as if they were insupportable. It's often stupidity of mind or stubbornness of will that causes men to fall into the former. Those naturally stolid have not a spiritual sense of crosses and endure many troubles without benefit. Such were the Israelites Jeremiah complains of and Pharaoh. Those of a stubborn disposition despise God's corrections, like the fool whose foolishness will not depart from him, even if you were to crush him. Such were the Israelites Isaiah complains of, and Ahaz.
These are dangerous pitfalls that cause many to suffer spiritual ruin. Yet many consider the first of these, enduring all crosses without being moved, a virtue. This is akin to the practice of many who profess to be Christians. Let public judgments fall, or personal tragedies strike; they are little moved. If they can be freed from them or delivered, they think it well; if not, they consider it destiny, they must bear it, and so lie under their burden like beasts or blocks. This is how many lie on their deathbeds, without remorse, like Nabal, whose heart died within him, and he became like a stone.
§19.Of Despising God's Corrections.
The other sort, who through a rebellious will despise God's corrections, are the worse sort: they provoke God to show himself as a God of vengeance, even a consuming fire. For with the froward, he will show himself froward. Read what God threatens (Lev. 26. 18, 21, 24, 28.) and how he executes those threats (Amos 4. 6, etc.). That in these our days, men carry themselves stoutly against God, is too evident, both by God's dealings and men's. For God is very merciful, slow to anger.
What is the cause then that he has of late sent so many judgments one after another unto this land? We may truly say with Jeremiah unto God, "We have sinned and rebelled, therefore thou hast not spared." For man, who is bettered by the Lord's correcting hand? What sin is left? Oh beloved, let us take heed we provoke not God to lay his rod aside, and to take up a staff, or if that does not make us stoop, to unsheathe his sword, and cleanly cut us off.
§20. Of Fainting Under the Cross.
This extreme the wickeder sort fall into, into the other fall the weaker sort, but the better, yea, many of the dear Saints of God.
David seems, by his own confession, to have fainted in his mourning: for such is the feebleness of our nature, such our forgetfulness of God's power and promises, that we often let go from us those stays and props which the Lord has afforded unto us, to uphold. The Apostle implies that even God's children, without great watchfulness and continual observation, are very ready to wax faint. Experience, as of all other times, so of ours also, does verify as much. For how is it that there should be such slackness in many who have been heretofore very forward and zealous, and that men's after proceedings should be so unlike to their former good beginnings, but that they faint by reason of that hard way, and those manifold troubles, by which we must pass unto heaven? Great is the danger and damage of this fainting: it makes men weary of well-doing, it causes them to repent of the good which is done, and to turn back into an easier course (as they suppose), and so to lose all the glory of that good which has been done: yea, it often causes fearful doubting and despair, and so makes all the help which the Scripture affords to be in vain.
§21. Directions to Keep Men from Despising the Cross.
We ought therefore to be watchful against both these extremes, that we fall not into the former. Observe these few directions:
1. In all afflictions, look (as David did) unto him who smiteth, and know that they come not by chance, but by God's wise disposing providence: and that purposely to breed in us true remorse.
Know also that the Lord can add cross unto cross, till he pulls down our stout stomachs, or breaks our proud backs, and bring us to utter confusion. Yea, know that his wrath is as his greatness, infinite, unsupportable: on whomsoever it lighteth, it crusheth him down to hell: so that though a man might think he could bear all outward crosses, yet God's wrath can press him much more heavily.
2. Take notice of the judgments which other men, by despising the Lord, bring upon themselves: this may work upon thine hard heart. It is an especial point of wisdom to be warned by other men's harms. This was the wisdom of the third captain who was sent to Elijah. Note the issue.
3. Make use of the least crosses, and begin speedily to humble thyself. If thy heart begins to be touched, suffer it not presently to be hardened again, but more and more humble thyself. Thus will the Lord repent of the judgment he intended, and turn from his wrath, as he did in the time of Hezekiah.
§22. Directions to Keep Men from Fainting.
That we fall not into the latter extreme, observe these directions:
1. Cast not both eyes on ourselves and our own weakness, and the weight of the crosses that lie upon us, but lift up one unto God, and unto his goodness, and consider how ready he is to succour in all times of need.
2. Call to mind his manifold promises: both those which respect his gracious assistance of us in the trial, and his mighty deliverance of us out of it.
3. Remember examples of former times, how he never oppressed them that patiently endured his corrections.
These two extremes are directly contrary to the two branches of this verse, namely to the preparation here spoken of, and to the ground thereof, the Gospel of Peace. If we be prepared, we shall not despise God's corrections: if prepared by the Gospel of Peace, we shall never faint: that will uphold us, or nothing.
Answer to Satan's Suggestion against the Need of Patience.
The last point remaining to be handled is to discover the cunning devices of the devil, whereby he labours to keep us unfurnished and unprepared against troubles: they are many; I will discover only four of the principal, by which all the rest may be discerned.
Two of these four are against the furniture itself; the other two against the ground thereof, the Gospel of Peace.
Against the furniture he suggests:
1. That there is no need of it.
2. That if there should be need of it, yet it would stand a man in no stead.
The first he suggests before troubles come, to make them fear none, but be careless.
The second when they come, to make them despair and sink under the burden. First, therefore, to this effect he objects: Suggestion 1. If ye be God's children, what needeth such ado about preparation? Do you think that God will not more tenderly respect his own than to suffer them to fall into troubles? You may well enough be secure and fear nothing. Thus the devil tempts many in their peace and prosperity: it appears that David was in this manner assaulted.
Answer: Experience of all men in all ages does sufficiently refute the substance of this suggestion, and plainly discover the falsehood of it (as I showed before.) David, who was a while beguiled with this vain conceit, quickly found out by woeful experience the deceit of it, and thereupon saith unto God, "Thou didst hide thy face, and I was troubled." It is very likely that then the Devil beguiled him when his kingdom was fully established, and he had rest from all his enemies: observe the history of his troubles, which came upon him after that, and ye shall find it to be a very vain and false conceit.
As for the ground whereupon the suggestion is built, namely the good respect which God bears to his children, know that God is even thereby moved to lay many crosses upon them: for as he is a loving Father, so he is a wise God: in wisdom he sees that it is needful his children should be corrected: his very love therefore moves him to correct them.
That we may oppose godly wisdom against the wicked policy of our enemy, let us have this furniture in readiness, even in the time of our greatest peace and prosperity, and so prepare ourselves against trouble. To prepare for troubles in time of prosperity before they come is an especial means to make us well bear them in time of adversity when they come. We know that death is most fearful and terrible to them that least look for it: so are all afflictions whatsoever.
Answer to Satan's Suggestion against the Benefit of Patience.
Suggestion 2. All the patience in the world can neither prevent nor remove the least cross that falls on man. In what stead then will this furniture stand him?
Answer: Though it were granted that patience could neither prevent nor remove any cross, yet it will stand us in very great stead. For (to follow the metaphor) we know that though shoes and greaves make not the way plain without stones, stubs, and thorns; yet they make a man better able to tread on them, and pass through, or over them, and keep his legs or feet from being galled or pricked. So patience enables us well to bear all troubles, and with some quietness to pass them over, and it keeps the soul from being pierced: Yea, it makes great and heavy burdens seem much lighter than otherwise they would. The heathen who were guided only by the light of nature observed thus much. I have myself observed two several persons lying under the same cross. What could make such a difference, but this preparation of the Gospel of peace? The spirit of a man will sustain his infirmity, but a wounded spirit who can bear?
Further, I add that this preparation does prevent and remove many sore troubles; as anguish of soul, vexation of spirit, disquietness of mind, distemper in affections, with the like: which though they often rise from outward crosses, yet they often prove more heavy burdens than those same from whence they did arise. For example, a covetous man having a small loss which he might well bear, if he were shod with this furniture, by his disquietness of mind, and impatience for that loss, brings a much heavier cross upon him. So in sickness, in outward disgrace, banishment, imprisonment, etc., the anguish of soul which proceeds from an impatient heart often proves to be the greatest cross. So the fear of troubles is often worse than the trouble itself: and fretting against the malice of an enemy does a man more hurt than the enemy himself can. Now this furniture of the soul may both prevent and also remove these great and grievous crosses, such as anguish of mind and spirit, needless fears, fretfulness, envy, murmuring, with the like.
Answer to Satan's Suggestion against God's Love in Correcting.
Against the ground of this preparation, which is the Gospel of Peace, Satan objects one while that there is no reason to rely on it: another while, that it procures more troubles to them that rest on it.
Suggestion 3. Troubles are fruits of God's wrath: to conceive any peace with God while troubles lie on us is to call darkness light, and hatred love. To build patience on assurance of reconciliation with God is to cast anchor upon quicksands, or in a bottomless
Sea. A man may better hope for life when the tokens of the plague appear upon his skin, than hope for reconciliation with God, while troubles, the tokens of God's wrath, lie upon him.
The assaults of Job's wife and friends tended much to this purpose.
Answer: The ground of this suggestion, being applied to the Saints, is directly false, and contrary to the current of the Scripture, which often testifies that whom the Lord loveth he chasteneth. The ends which God aims at in correcting his children, and the fruits which answerably issue from thence (whereof we have heard before) evidently demonstrate that the troubles of the righteous are no fruits of God's wrath, but rather of his love. Yet a wonder it is to see how many are deceived with this diabolical suggestion; and they not only profane and wicked men, but even dear Saints of God, while the cross lies upon them, as David. The reason is, because at that time Sense works more than Faith. Wherefore for the avoiding of this assault, we must let faith have the predominance and highest rule in us, even above reason and sense: we must walk by faith, and not by sight. Faith rests on God's word, and believes what it says, though sense contradict it never so much. Now the word of God affirming that God correcteth whom he loveth; if faith bear sway in us, it will persuade us that in our greatest troubles God loveth us, and in love bringeth those troubles upon us. Wherefore for the strengthening of our faith, let us often meditate on the consolations of the Scripture.
Answer to Satan's Suggestion of the Many Troubles which God's Love Causes.
Suggestion: The Devil, to show that he cares not which way he prevails, so he prevails any way, has a contrary fetch. He will grant indeed that God scourges every son whom he loveth; but withal adds, that the more God loveth any, the more troubles he brings upon them; and therefore infers that the Gospel of peace is so far from being a means to defend us from trouble, that it is the cause of much trouble; and therefore the best way to be free from trouble is to be without the Gospel of peace. Thus was David tempted: yea, thus were the Israelites' hearts hardened against God in Jeremiah's time.
Answer: It is false that the more God loveth any, the more he scourges them: For as God's wisdom moves him to correct his children, so his love moves him to moderate his correction.
Besides, the inference that therefore reconciliation with God is no good remedy against troubles, is unsound and absurd: for assurance of our reconciliation with God sweetens all troubles.
But for a more full answer to this suggestion, note these four points concerning the benefit of our peace with God in the case of afflictions.
1. That it keeps many judgments from us which fall upon the wicked: yea, which otherwise would fall on us.
2. That it alters the nature of all troubles which befall us.
3. That by it we are assisted and supported in all.
4. That by reason thereof we shall be delivered and freed from all.
These four comfortable points I will distinctly prove, because by them all the evil suggestions of Satan may be answered.
For the first, observe the threatenings in God's word, and you shall find them made against such as hate God, and are hated of him. Read the 26th chapter of Leviticus and the 28th of Deuteronomy. There God's curses are denounced against the wicked, but his blessings promised to the righteous: read the 91st Psalm, where David expressly confirms this point, and shows how they who trust under the shadow of the Almighty, and so have peace with him, are delivered from many troubles.
Note the histories of the Jews under idolatrous and wicked kings, and under religious and good kings; God being forsaken by them, brought many calamities upon them: but being loved of these, delivered them from many which their enemies intended against them: Yea, when general judgments were brought upon the land, God sent forth one to mark those whom he loved, that they might be spared in the judgment. The reason is clear: for it is sin which causes the most grievous judgments: Now the Gospel of peace being a means to move God to forgive us the sins which we have committed, and to move us to forsake our sins, and to seek to please him, it must needs be a means to keep us from many judgments, which otherwise would fall upon us.
Besides, it keeps us from a reprobate sense (whereunto the heathen were given, and the Jews after they had lost their peace with God): from despair, whereunto Judas fell; and from hell fire, which shall torment wicked men. These of all are the most woeful judgments, and from these does the Gospel of peace wholly free men.
Here note what an egregious point of folly it is to fear to please
God, for fear of troubles; as if a man should fear to put on shoes, lest his shoes should cause stones to lie in his way: yet many fear to be at peace with God because it makes men hate, revile, reproach, scorn, wrong, and persecute them: not considering that God's wrath is infinitely greater than man's. Are they not like the fish that leaps out of the warm water, into the flaming fire? Or rather like self-murderers, who to free themselves from some momentary anguish in this world, cast themselves into hell torments, which are endless, and easeless?
§27. Of the Nature of the Saints' Affliction.
For the second; the afflictions which befall the righteous are called chastisements, and corrections, even such as tender parents lay upon their dear children; to show that the nature of them is altered, the sting is pulled out, the curse is removed; so that although the original ground of all afflictions was sin, and they first were vengeance executed for sin, yet now inflicted on the Saints, they are not vindictive for revenge, but rather medicinal for physic: for Christ hath paid the full price and ransom for all our sins, he hath endured the full punishment for them, and left nothing to be by way of expiation endured of us.
Object. The Saints are punished for sin, as David.
Answer. True it is that God taketh occasion from sin to punish his children, but not in vengeance for the sin committed which is past, but for a warning to make them the more careful and watchful over themselves for the time to come. And herein lieth a main difference between the punishment of a judge and a father: a judge respecteth the fact past; if it be against the law, though the delinquent party be never so penitent, and though there be never so great hope of his amendment, yet he denounceth the sentence of law against the malefactor: but if a father be verily persuaded that his child will never commit the like trespass again, which he hath committed, assuredly he would remit the punishment: but when he correcteth, it is to prevent the like in the time to come.
God carrieth himself as a judge to the wicked, but as a father to the Saints: his corrections are for their instruction, not for their destruction. As God aimeth at his children's good and profit in correcting them, so also he giveth them a sweet taste of the good they receive thereby, which maketh them acknowledge as much, and be thankful for it; and so carry themselves towards God, as a good patient towards his physician, who hath prescribed bitter pills unto him: for the time he digests them willingly, and after he hath felt a kindly work of them, he thanketh them.
§28. Of God's Assisting His Children in Affliction.
For the third, many faithful promises hath God made to stand by his children, to be with them, and assist them in their several afflictions, and never to forsake them. Hence is it that the Saints, to the great admiration of others, have patiently endured such crosses, as many have thought they would have been utterly pressed down with the heavy burden of them, even as the Barbarians looked when Paul should have fallen down dead.
§29. Of God's Delivering His Children out of All Afflictions.
For the last, many faithful promises hath God likewise made to deliver his children out of all their troubles. Saint James setteth before us the issue of Job's trial, as an evidence of this point, (saying, Ye have seen the end of the Lord; and withal he rendereth a good reason thereof, The Lord is very pitiful and merciful, (James 5:11.)
Object. Some lie all their lifetime under the cross.
Answer. Yet at the end of life, by death shall they be delivered; in which respect the divine oracle pronounceth them blessed that die in the Lord, for they rest from their labours.
Object. So are the wicked delivered by death.
Answer. Nothing so: they fall from one misery to another, from a lighter to a greater, from an earthly, to an hellish woe: so that herein lieth a main difference, between the death of the wicked, and of the Saints. Death thrusteth the wicked from temporal troubles into eternal torments: but it delivereth the Saints from all trouble, and bringeth them to everlasting glory: their misery shall soon have an end, their felicity shall never have end.
Thus then we see patience grounded upon the Gospel of peace, to be much profitable every manner of way.
The Sixth Part.
The Shield of Faith.
Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. - Ephes.
6:16.
Of the Apostle's Manner of Pressing the Point of Faith.
The fourth piece of spiritual armour is more largely set forth and more forcibly urged than any of the rest. For the Apostle does not content himself with a bare exhortation to stir us up to use it, but with weighty reasons presses his exhortation, and that on both sides, before and behind: Before, comparatively, preferring it to all other graces (above all.) Behind, simply, declaring the virtue and efficacy of it, (whereby ye shall be able to quench, etc.) By the first, he makes way to his exhortation; by the last, he knocks it down fast, even to the head, as we speak.
§2. Of Urging Matters of Moment:
Here, by the way, we may learn a good instruction both for Ministers and people.
For Ministers, that they observe what points are of greatest weight and, by some special item and memento, raise up their people's attention thereto, yea, and with some special evidence of reason and argument to enforce the same. Thus, because the observation of the fourth commandment is an especial means to bring men to keep all the other commandments, the Lord prefixed a memento (Remember the Sabbath day) and withal uses many strong reasons, the more to stir us up to keep it.
Thus an expectation is wrought in the hearers, of some point of moment; which will be an especial means to move them the better to observe it, and to ponder it.
§3. Of Giving Heed to Weighty Matters.
For people, that when they observe any one point above others to be urged and pressed, they give the more diligent heed thereto: for if every duty laid down in God's word be steadfast, that is, firm, sure, and inviolable; so as the transgressors thereof shall reap a just recompense of reward, how shall they escape who neglect those main and principal duties, which above others are most earnestly urged? Let that therefore which is most pressed by the Spirit and Ministers of God be best regarded by the people of God.
Object. This especial heed of one point will make men careless of others.
Answer. Nothing less: for the end thereof is not to make us slothful in any point, but to quicken us up, and make us extraordinarily careful in that which is so urged. Suppose a master sends his servant of a message, and gives him many things in charge to do, but gives him an especial item for one, and uses many reasons to make him careful of it, does he give his servant any occasion to neglect the others? or will a good servant take any occasion from thence to neglect them? Such conclusions are made only by man's slothful flesh; they who gather them abuse the wisdom and care of God to help our weakness; they who are guided by God's Spirit will be otherwise minded, knowing that an extraordinary urging of one point is to make us extraordinarily careful of that, but careless and negligent of none.
§4. The Resolution of the Text.
Two points are to be noted in this verse. First, the transition, whereby the Apostle passeth from other points to this. Secondly, his exhortation unto the grace here mentioned.
In his exhortation note:
1. The matter thereof.
2. The motive thereto: That layeth down a duty to be performed (Take the shield of Faith.)
This declareth the benefit of performing that duty in the last words, that ye may be able to quench, etc.
In the duty observe, the action required (take), and the object thereof: which is both plainly expressed (Faith) and also illustrated by a metaphor (shield.)
The motive declareth the power, virtue, and efficacy of Faith; which is, to quench all the fiery darts of the wicked. Touching this grace thus set down, I will deliver these points.
First, in general, by way of preface and preparation, I will show how excellent a grace it is: and then more particularly and distinctly declare,
2. What faith is.
3. How fitly it is resembled to a shield.
4. How it is wrought.
5. How it must be proved.
6. How it may be preserved.
7. How it is to be used.
8. What is the benefit and power of it.
9. What are the wiles of the devil to keep us from it, and how they may be avoided.
5. Of the preeminence of Faith above other graces.
I. The excellency, yea and necessity also of Faith is implied in this translation (above all). The original phrase is diversely translated, as thus in all, as if he had said, in all things whatsoever ye do, use the shield of Faith: and thus, to all, as if he had said, to all other graces, add this: and thus moreover, or especially, or (as we translate it) above all. All these in effect imply one and the same thing, only this latter is somewhat more emphatic, and as proper as any of the rest. This is somewhat like to that Hebrew phrase, which Solomon uses, "Keep thine heart above all keepings," implying thereby, that the heart of all other parts is most narrowly to be watched over, most carefully and diligently to be looked unto, so is Faith above all to be regarded.
Question: Is Faith simply more excellent and necessary than other saving graces?
Answer: All saving graces are in their kind very excellent and necessary, as has before been shown of verity, righteousness, and patience: neither can a Christian well spare, and be without any of them: for they are as several links of one chain, whereby a Christian is held out of hell; if but one link break, the chain is broken, and down falleth he that was held thereby: yet some links in a chain may be put to the greatest stress, and so be of greatest use. Faith serves to bear the greatest brunts, and in that respect may be counted most excellent, and most necessary; even as the shield of all other parts of armour is the most needful, as we shall after hear.
§. 6. Of pressing the doctrine of Faith.
The Apostle uses this phrase (above all) in the beginning of his exhortation, to set an edge upon it, and to make it the sharper, that so it may pierce the deeper into us: as if a captain should give diverse directions to his soldiers, to instruct them to arm, and fence themselves, and among those several directions, set some special item on one of them, and say, "Above all remember this," would not this item make him the more to regard it? As where the Apostle says, "Do good to all, especially to them who are of the household of Faith," does it not make a Christian so much the more to be moved with compassion when he sees any of the faithful stand in need of his help? Hence then I observe that, Among, and above other points and principles of Christian
Religion, and mysteries of godliness the doctrine of Faith is especially to be opened and urged by God's Ministers, and to be learned and observed by God's people. What point throughout the whole Scripture is more urged? all the rites and types of the Law, set forth the doctrine of faith, Moses, and the Prophets preached it, so did the forerunner of Christ, Christ himself, and his Apostles. For some especial instances of this point, read and observe Christ's conference with Nicodemus, and Paul's Epistles to Rom. and Gal.
No other doctrine more sets forth the glory of God, and more makes to the good of his Church and children.
§. 7. Of the honour which Faith doth unto God.
God is then honoured, when he is acknowledged to be as he is, namely, most holy, wise, true, powerful, merciful, just, &c. But the believer, and the believer only so acknowledgeth him.
1 For God's holiness, how approacheth the believer before God?
Surely in an utter abnegation of himself, and in the mediation of Christ Jesus: for well he knoweth that himself is all over defiled with sin, and that Jesus Christ the Just, is an advocate with the Father, who by his blood purges us from our sins, and with his righteousness covers us. This manner of appearing before God, shows that the believer acknowledges God to be so perfectly holy, as he cannot endure the sight of any unclean thing.
2 For God's wisdom: who are they that subject themselves to God in all estates of prosperity and adversity? Believers only.
Why then? Their faith persuades them that God is wisest, and best knows what estate is fittest for them, and so even against their own sense and natural reason, faith makes them wholly resign themselves to God's wise providence, and in that respect to be thankful in all things.
3 For God's truth: he that believes, has sealed that God is true: for what makes men believe, but that they judge him who has promised that which they believe, to be faithful and true? Faith then is an acknowledgment, and a confirmation of God's truth, which is a high honour given to God, for God makes great reckoning and account of his truth.
4 For God's power: many of the promises which God makes to his children, are of things which seem impossible: yet faith gives assent thereto, and thereby testifies that God is Almighty, that nothing is impossible to him. Thus Abram by his faith did magnify God's power, and so did Jehoshaphat also.
5 For God's mercy: that is the especial and most proper object of Faith. If the poor sinner were not persuaded that God were rich, yea even infinitely rich in mercy, he could never believe the pardon of his sins: faith then is it which above all commends
God's mercy.
6 For God's justice: what makes believers so strongly trust unto, and wholly rely upon the sacrifice of Christ? Because on the one side they believe God to be so perfectly just, that without expiation and satisfaction for sin, there can be no hope of mercy: and on the other side, the sacrifice of Christ being of such infinite value, as to make full satisfaction to God's justice, they believe that God will not exact that of them, for which Christ has satisfied, but will manifest favour to them, because Christ has purchased favour for them. These are points of justice, to require satisfaction, to remit that for which satisfaction is made, to bestow that which is merited and purchased. But Faith acknowledges all these, and so commends God's justice; for it has respect to God's justice, as well as to his mercy.
Object: Sinners (repentant and believing sinners) use to appeal from the bar of God's justice, to his mercy-seat: what respect then has Faith to God's justice?
Answer: In regard of themselves, and their own manifold pollutions and imperfections, even in their best works, they dare not stand to the trial of God's justice, but cry for mercy and pardon: but yet in confidence of the All-sufficient sacrifice of Christ Jesus, they may appeal to God's justice: for God is not unjust to require a debt that is paid.
In these and other like respects, it is said of Abraham, "That he was strengthened in the Faith, and gave glory to God." So does every believer in some measure: the stronger faith is, the more glory is given to God. But on the contrary, no sin is more dishonourable to God than infidelity: for that which is said of one particular, "He that believeth not, makes God a liar," may be applied to the rest, he makes God unwise, impotent, merciless, unjust, &c.
§. 8. Of the good which Faith bringeth unto man.
In regard of man's good, Faith of all other graces is the most necessary, profitable, and comfortable.
It is the first of all saving graces wrought in the soul of a Christian, as the heart is the first member framed in the body.
Yes, it is a mother-grace, which breeds and brings forth other graces, as the heart, being quickened, sends forth life into all the other parts.
That it is the first is evident: for Christ is that fountain in whom all fullness dwells, (Col. 1:19.) of whose fullness all receive, (John 1:16.) without whom we can do nothing, (John 15:5.) Now it is Faith whereby we touch Christ: By Faith, Christ dwells in our hearts, (Ephesians 3:17.) The spiritual life which we live, we live by Faith in the Son of God, (Galatians 2:20.) therefore till by Faith we are engrafted into Christ, no true, saving grace can be in a man. Without Faith, it is impossible to please God, (Hebrews 11:1.)
That also it is a mother grace is clear, for from Faith spring repentance, love, new obedience, &c. Repentance is a change of the heart, as the notion of the Greek word implies. Now what is it that changes the heart of a sinner? Is it not the apprehension of God's infinite love and rich mercy? a persuasion that a man's sins are pardoned? The apprehension of God's wrath, and fear of hell fire, may work some sorrow for sin committed; yes also it may restrain a man from committing many sins, at least for a time: but that which alters the natural disposition of the heart, which changes and reforms it, is Faith in the remission of sin: By Faith God purifies the hearts of men.
True Christian love also is a reflection of God's love to man: till a man feels God's love to warm his heart, and to set it on fire, he can love neither God nor man. He that loves his brother aright, must love him in and for the Lord, and so must love God before: but it is not possible for any to love God, except he believes that God loves him. Can a piece of iron give heat and burn, except it be first heated by the fire? But our hearts are naturally more destitute of love to God, than any iron of heat: they must therefore be set on fire by God's love, and a sweet apprehension thereof, before they can love God: We love God, because he loved us first: It is Faith which works by love. Thus I might further show how all other sanctifying graces spring from Faith.
But what follows from thence? surely this, that if any sanctifying and saving grace be needful, then is Faith especially, which is the Mother of all; without it, no grace at all, no life at all: for the just shall live by his Faith, (Habakkuk 2:4.) From faith comes the spiritual life of a Christian in this world. (Galatians 2:20.) and eternal life in the world to come (John 3:16, &c.) Yes, no benefit from Christ without Faith: though Christ received the spirit without measure, and it pleased the Father that in him should all fullness dwell: yet to such as have no faith, he is as a deep well, out of which no water of life can be had.
But when a man has faith, what is the profit and benefit thereof?
Much every way. By faith Christ dwells in our hearts, and so we are united to him. By Faith we live: by Faith we are reconciled, justified, sanctified, saved. It were infinite to reckon up all the benefits of Faith. In regard of profit and benefit to ourselves, it far surpasses all other graces. By other graces, as love, mercy, kindness, wisdom, and the like, we may be profitable to others: but Faith is it which draws and brings in to ourselves, bodies and souls, all the profit.
It is also a grace of admirable comfort: this is it which brings peace of conscience, That peace of God which passes all understanding: this upholds in all troubles, and that many times above and against sense and reason. All comfort without Faith is in vain: when all other comforts fail, then may faith uphold us.
Thus faith upheld Job, David, Jehoshaphat. When other graces, and the testimony of our conscience fail, Faith may support us: for the conscience has respect to the man himself, to his disposition and carriage, which is subject to many temptations, and many alterations: but Faith has respect to GOD and his promises, to Christ and his sacrifice, which are props, or rather rocks that never fail. In this respect is Faith fitly compared to a shield: for as a soldier who has a good shield, and is able well to use it, will not utterly be discouraged, but stand out in the battle, though his head-piece be cracked, his breast-plate battered, his girdle loose, &c: So when verity, righteousness, patience, and other like graces seem to fail, he that has sound faith will not utterly be quailed and confounded.
Faith being so excellent a grace, as that whereby God is most honoured, so necessary, profitable, and comfortable a grace as has been shown; what point of Christian Religion is rather to be made known, is more to be pressed, oftener to be inculcated? about what can a Minister of God's word better spend his time, study, and pains? For Faith is the most proper and principal object of the Gospel, which is therefore called, The Word of Faith, The preaching of Faith, yes, Faith itself.
9. Of the high account which we ought to make of Faith.
As ministers are most to preach this doctrine, so are people to learn it above all, to be very well instructed in it, that they may know what true faith is: yes, to examine themselves whether they have in them this grace or not: if not, to inquire how it may be gotten, how discerned and proved: if they have it, to labour well to preserve, increase, and use it: for faith is a capital grace.
We must therefore in this respect learn wisdom of the serpent, who has an especial care of his head: if he be assaulted and cannot fly, he will cover his head with the rest of his body, and suffer it to be stricken and wounded rather than his head. We ought to be the more careful of this head virtue because Satan (who well knows the worth of it) seeks most to assault it. Is it not good wisdom to look to that most of all, which he most of all sits? Of these points I shall more distinctly speak afterwards.
This I thought good to premise by way of preparation unto the discourse following, taking occasion from the Apostle's preface, above all.
§. 10. Of the Papists' quill against Faith.
If any popishly minded shall think, or say, that so much preaching and learning of faith, is a hindrance to good works, and makes men careless of all piety and charity.
I answer, that if any be so minded, they are blinded by the god of this world, that the light of the glorious Gospel should not shine unto them. The truth is, that no other doctrine can make men more conscientious in performing all duty to God and man than the doctrine of faith. From faith proceed all good works: for it is faith in God's love which moves a man to love God again, and love to God is it which moves a man to love his brother, who is made after God's image and stands in God's room and stead.
Now there can be no stronger motive to stir up a man to any duty than love: a loving child will much more seek to please his father than a servile bond-slave: and a loving friend will do much more kindness for a friend than a stranger, though he be hired thereunto. He that indeed believes that God so loved him, as he spared not his only begotten Son, but gave him a price of redemption; that in his Son God has vouchsafed to be reconciled to him, to give him pardon of all his sins, freedom from hell and damnation, and to bestow on him all things pertaining to life and happiness, he that is thus persuaded of God's love to him, cannot but have his heart enlarged to do what may be pleasing and acceptable to God: no hope of reward, no fear of revenge can so provoke a man to all good works as love which faith works.
Besides, whatsoever is performed without faith and love is not acceptable to God: God accepts a cup of cold water given in faith and love infinitely much more than thousands of rams or ten thousand rivers of oil given in way of presumptuous merit or else of slavish fear.
The objection therefore of our adversaries against the doctrine of faith is a mere cavil and slander. They who take liberty thereby, either to commit any evil, or to omit any good, turn the grace of our God into wantonness (Jude 4) and pervert it to their own destruction (2 Peter 3:16).
§. 11. Of Faith in general.
Thus much concerning the transition. The exhortation follows: wherein we are first to consider the thing simply set down, and to show what faith is.
[Point 2] Faith in general is a believing of a thing to be true. Our English word faith seems to be taken from the Latin fides, which according to the notation thereof is as much as fiat dictum, be it so as is spoken. The notation of the Greek word implies as much: so also of the Hebrew, in which language one and the same word signifies truth and faith, from whence is derived that common
Hebrew word which is usually uttered at the end of our prayers, Amen; which signifies an assent of the mind to that which is