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.
§23. 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.
§24. 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.
§25. 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.
§26. 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.
§1. 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