The Faith of the Judges and David

_VERSE 33, 34, 35._Which through faith subdued Kingdoms, wrought righteousness, obtained the promises, stopped the mouths of Lions, Quenched the violence of fire, escaped the edge of the sword, of weak were made strong, waxed valiant in battle, turned to flight the Armies of the Aliens. The women received their dead raised to life.

In these words, the Apostle propounds unto us ten several fruits of faith: the nine first whereof, are the particular actions of the parties spoken of in the former verse; and they are here related for the commendation of their faith. The first is, Subduing of Kingdoms; which serves chiefly for the commendation of the faith of the four Judges there named, and of David. For, as we may read in the books of Judges, and of Samuel, all these subdued Kingdoms; as, the Canaanites, Judges 4, the Midianites, Judges 6, the Philistines, Judges 15 and 16, 2 Samuel 8:1, the Ammonites, Judges 11, Moabites, and Aramites, 2 Samuel 8:2, 6. Now, how did they overcome and subdue them? The Text says, by faith; which, we must not thus understand; as though only by the very act of faith they subdued kingdoms: But, the meaning of the Holy Ghost is, that they believed the promises which God made unto them, of delivering these kingdoms into their hands; and according to their faith, God accomplished his promises unto them: and so they subdued Kingdoms by faith.

In this work of faith, we may learn two things: first, that it is lawful for Christians in the new Testament to make war; for, that which may be done in faith, is lawful for God's servants: but, war may be made in faith; for, these servants of God subdue kingdoms in war, and that by faith: and therefore it is lawful for Christians, upon just cause to make war. The Anabaptists of Germany say, It is not lawful for a Christian under the Gospel, to carry a weapon, or to make war. But, this one place of scripture (if there were no more) is alone sufficient to prove the lawfulness of war under the Gospel, if it be used according to God's will and word. When the Soldiers came to John Baptist, and asked him What they should do? he bids them not leave off their calling; but this, Do violence to no man, neither accuse any falsely, and be content with your wages, Luke 3:14. And our Savior Christ reporteth of a Centurion (which was captain of a Band) when he came to have his son healed; that he had not found such faith in Israel. And he was not a Centurion, only before he believed; but even afterward, when Christ commended his faith: yet did he not dislike his calling. The like may be said of Cornelius, Acts 10. All which, show plainly, that upon just causes, Christians may lawfully make war.

Objection 1. But to defend their opinion, they object some places of scripture; as Matthew 5:39, Resist not evil, saith Christ: therefore (say they) a man may not wear a weapon, nor use a sword; lest those make him to resist, and so to break this commandment of Christ. Answer. That place must be understood of private revenge: and so it maketh nothing against lawful war. For, what though a private man may not revenge himself, nor make war; yet that hindereth not, but that a Magistrate who bears the sword, may lawfully use it. Again, it is frivolous to imagine, that resisting is only by a weapon; for, the chief resistance that God respecteth, is in the heart and affection. And a private man may resist, that is break this commandment by unlawful resistance, though he carry no weapon: and, the public person break it not, though he make war.

Objection 2. Secondly, they object the prophecy of Isaiah, who speaking of the kingdom of Christ, under the Gospel, saith; That then they shall turn their swords into scythes, and their spears into mattocks: therefore (say they) there must be no war under the Gospel. Answer. That Prophecy signifies, that in Christ's kingdom, there must be great love, and peace, and wonderful concord among all the true servants of God. But, here they take advantage, and say; If this be so, what then needeth any war? Answer. We must know, that as there be two kinds of Kingdoms, a spiritual kingdom, and a politic; so, there be two kinds of peace, spiritual, and politic. Spiritual peace, is inward, in the Church: and politic peace, is outward, in the common wealth. Spiritual peace, is begun, and preserved by spiritual means of grace in the ministry of the Church; but war is an ordinary means for the establishing and preserving of politic peace.

Secondly, hence we learn, that God's people may make war, not only by way of defense; but also, in assault upon their enemies, and that according to God's word. For, here it is said, that Gideon, Samson, David, and the rest, by faith subdued Kingdoms, making war against them by way of assault, and not in defense only. Indeed, special care ought to be had, that offensive war, in assaulting an enemy, be made upon just and good grounds: one special ground or cause is here implied in this work of faith; to wit, the recovery of just right in matters of importance: for, the Kingdoms of Canaan were given to the Israelites by God himself, and for the recovery of them, they made war by way of assault. So, when Lot was taken Captive by Chedorlaomer, and the Kings of the Nations; Abraham, Lot's kinsman, gathers his servants together, and pursues the Kings, and overtaking them, destroyed them for the recovery of Lot and his goods. Other respects there be, for which offensive war in assault may be made: but because they are not here mentioned, I will not propound them.

The second fruit of their faith is this; they wrought righteousness: that is, some of these men in their places wherein God had set them, gave to every man his own. This working of righteousness consists in two things; First, in giving rewards to such as deserved them: Secondly, in inflicting due punishment according to men's deserts. In both these, the men before named did all excel; but especially two of them, David and Samuel: for David, it is a wonder to see how righteous he was: for when he was anointed King in Saul's stead, and Saul rejected, how did he behave himself towards Saul? Did he seek Saul's blood? No: But when Saul hunted him, as the hunter doth the Partridge, David even then gave himself to study and practice righteousness: yea, when Saul was fallen into his hands both in the Cave and asleep in the camp, 1 Samuel chapter 24 verses 5, 6 etc. and chapter 26 verses 7, 8: he would not touch him, nor suffer others to do him hurt, because he was the Lord's anointed: yea, so righteous was David towards Saul, that his heart smote him for cutting off but the lap of his coat. Therefore David is here commended especially, for this effect of faith, the working of righteousness.

To apply this unto our times; If this be a fruit of faith thus to work righteousness, then what may be said of the Church of Rome, and of the Popish sort among us? They pretend the ancient faith, and none must be so good believers and Catholics as they: but how do they show this their faith? Is it by the practice of righteousness? Do they give to every one his due? Nay verily: but they set themselves to work the ruin of Kingdoms, that join not with them in religion. This, witness their manifold and devilish plots against our State from time to time. This did not David, no not against Saul, though he were rejected of God, and also most unjustly sought his death. But they have many times sought the death of the Lord's anointed over us: whereby they declare their state to all the world, that they have no spark of true faith at all: for, true faith will make a man practice righteousness and innocence. And therefore we may judge of them, and all their adherents that be of this mind to allow such practices, that they have none other but the faith of devils: which is, to believe the word of God to be true. This the devils do with trembling. And as their faith is devilish, so are the fruits thereof: namely, treachery and falsehood, such as the devil most approves. But we must learn, that true faith is especially commended by these fruits, The study and practice of innocence, and the maintaining of peace in Christian estates: for, true faith, and treachery, and contention, will no more stand together than light and darkness.

Secondly, Samuel also wrought righteousness; as appeareth by his protestation before all Israel, when he gave up his office of government over them unto Saul: 1 Samuel 12:3: Behold (saith he) here am I; bear record of me before the Lord, and before his anointed: whose Ox have I taken? or whose Ass have I taken? or whom have I done wrong to? or whom have I hurt? or of whose hand have I received any bribe, to blind mine eyes therewith? and I will restore it.

Now, as these two, Samuel and David were famous, for this fruit of faith in working righteousness: So likewise were the Judges and Prophets, before named, in their places, careful of this virtue: and did practice the same, partly in rewarding the good, and partly in punishing the wicked.

But some will say; To work righteousness, cannot be a fruit of faith: for, the very Heathen, which never heard of Christ, by the light of nature have done Justice, and are highly commended by Heathen Writers, for the same. Now, that which the Heathen can do by the light of nature, is not thus to be extolled as a fruit of faith? Answer. True it is, the Heathen have done many works of justice: but we must wisely consider, that every just work is not a fruit of faith, unless it be done by a righteous person in obedience to God, and for his glory. But, in all these, the Heathen failed in their works. For, though the things they did, were good in themselves: yet seeing the Heathen were corrupt trees, remaining in the sinful state of corrupt nature, their works must needs be corrupt fruit; as coming from them. For, an evil tree cannot bring forth good fruit. The heart is the fountain of every action: now, their hearts were corrupt, being destitute of faith which purifies the heart; and therefore their works must needs be sinful. Again, they did not their works in obedience: for, they were guided only by the light of nature, and knew not God aright, nor his commandments. And lastly, they propounded not the glory of GOD, as the end of their works, but the praise of men, their own profit, or some such end. But these worthy persons do not only such things as were just in themselves: but they do them in faith, in obedience, and for God's glory, and so please God.

Now, seeing these renowned Princes and Judges, have their faith commended unto us by their practicing of righteousness; we must learn to follow them within the compass of our calling, doing Justice and righteousness in such things as concern us. There be many reasons set down in God's word, to persuade us hereunto. As, first, for this end hath God caused the Gospel to be published. Titus 2:12, The saving grace of God hath appeared; but to what end? To teach us, that we should deny ungodliness, and live soberly and righteously: that is, that we might do Justice. Unless therefore we work righteousness, we make the Gospel a vain word unto us. Secondly, we desire to be counted just before God and men; and it would grieve us, if we should be otherwise thought of: but if we would be just indeed both before God and man, then we must work righteousness; for (as Saint John saith) He that doth righteousness, is righteous. Thirdly, there is no man set over a family, but he either doth, or ought to endeavor to bring a blessing upon his family. But this he cannot do, unless he work righteousness, and do Justice: for, Solomon saith; He that walketh in his integrity, is just, and blessed shall his children be after him. Lastly, we do all of us desire to escape hell: well, then we must remember to practice righteousness; for, the Apostle saith, no unrighteous man, that is, none practicing unrighteousness, shall enter into the kingdom of heaven. So that within the compass of our calling, we must all endeavor to do Justice.

Here some will ask: How shall I do Justice, and work righteousness? Answer. For the doing of it, we must remember to practice these rules that follow: 1. That which is both the word of God, and the rule of Nature; We must do to all men as we would they should do unto us:this is the Law and the Prophets (says our Savior Christ). Now, the square for all our actions, must be the word of God: and God's word gives this direction; Do to your neighbor as you in your reason and conscience think he should do to you, if you were in his case, and he in yours.

The second rule is, that which Paul teaches us; saying, Give to every man that which is their duty;tribute to whom tribute belongs, etc. That which God's word, and our conscience, and the wholesome laws of the realm bind us unto, that we must give to every man.

The third rule is this: Every man within the compass of his calling, must not only intend and labor for his own good; but for the common good, in that Church and commonwealth wherein he lives. The blind would out of their carnal minds, have learned this for a rule, Every man for himself, and God for us all: and, this is many a man's practice, he will labor diligently in his calling: but, all is for himself. But, he that propounds only this end in his calling, to benefit himself alone, deals unjustly, both towards the Church and commonwealth, in which he lives; who ought to have a part of his care with himself.

The fourth rule is taught us also by Saint Paul: Defraud or oppress no man in any matter. This rule concerns our manner of dealing in common affairs. In all our traffic and bargains, as we would benefit ourselves; so we must seek to benefit those with whom we deal. This rule is very necessary to be learned: for, this is the common practice of men in their traffic, To use all means whereby they may defraud others; so that they get unto themselves, they care not how it comes. But, in the fear of God, let us remember, that the practice of justice (to which we are all bound) stands in this; that we defraud or oppress no man in any thing. And thus much of this second fruit of their faith.

The third fruit and effect of these men's faith, is this: They obtained the promises. By promises, we must not understand the main promise, concerning the Messiah's coming; for, that they obtained not as yet: for, (as it appears verse 39) they received not that promise; for, Christ was not incarnate in their time. But, by Promises are here meant certain special and particular promises, made unto them alone, and not common to all: so that the meaning of these words is this: They obtained the benefit and accomplishment of those particular promises that God made unto them. This effect is specially to be understood of Caleb, and David; for Caleb entered into the land of Canaan, and there enjoyed his possession, according to God's promise made unto him, Joshua 14. So, David had a particular promise made unto him, that he should be king over Israel; this he long waited for, and resting herein, he was not only anointed King, but in due time actually made King over all Israel.

Whereas these worthy men, by faith obtained these promises; Hereby we may be directed, to see the true cause, why after so long preaching of the word, and often receiving of the sacraments, men reap so little profit; especially, considering that God has made a promise of grace and salvation, by means of his word and sacraments. Hence therefore we must learn, that the word of God preached, and the sacraments received, are unprofitable, not because God alters his will, having promised his blessing in these means; for herein the will of God is unchangeable: but the cause is, the great measure of unbelief, in those which hear and receive. They therefore profit not, because they receive them without faith. For, howsoever men say they have faith; yet the works of their lives, and their estate in sin, after long hearing, show plainly, they have none at all. Take a vessel that is close stopped, and cast it into a river, or into the sea; yet it receives no water, because it has no place of entrance: Even so, bring a man that lacks faith, to the word and sacraments, wherein God has promised the fullness of his grace; yet he receives none, because his heart is closed up through unbelief. This is it which makes the heart like a stopped vessel, which has no entrance for God's grace. We therefore, in the fear of God, must labor to have our hearts purged from this unbelief, and lip-faith, and to be endowed with true saving faith; whereby we may profitably hear the word, and receive the sacraments, and so enjoy God's most excellent promises in Christ. Men may lie, and be deceived; but, God is truth itself, and cannot lie: and therefore, as he has made his promise of life to believers, and to no other; so will he surely accomplish the same to them, and to no other. Wherefore, if we love our souls, and desire life, let us get into our hearts the grace of faith. And thus much of the third effect of their faith.

The fourth and fifth effects, which I will handle together, are these: Stopped the mouths of Lions: Quenched the violence of the fire. For the fourth. Whereas some of these persons are said to have stopped the mouths of Lions, it is to be understood of Daniel, as appears in the sixth Chapter of that book. For, Daniel (through the malice of others that incensed the King's wrath against him) was cast into the den of hunger-bitten Lions. But, Daniel even then believed in the Lord, and put all his trust in God; and for this cause, the Lord by his angel stopped the mouths of the Lions, and (as it were) sealed up their paws, that they could not hurt him.

The fifth effect, in quenching the violence of the fire, must be understood of Shadrach, Meshach, and Abednego, the companions of Daniel: which three (as we may read Daniel 3) refused to worship the golden image, which Nebuchadnezzar had set up. For which cause, they were cast into a hot burning Oven; but, they put their trust in God, and cleaved fast unto him in obedience, even to the hazard of their lives. Whereupon, the Lord by his omnipotent power, did most miraculously preserve them, by staying the rage of the fire, contrary to the nature thereof, that it had no power over their bodies; nay, it did not burn the hair of their heads, nor cause their garments to smell. And therefore they are said, to have quenched the violence of it, because it had no power over them, though it burned most fiercely; but was to them, as though it had been quite put out and quenched.

Now, join these two effects together, and they afford us good instructions. First, here we learn how to behave ourselves in time of danger, and at the point of death. Even as these four men did, so must we from the bottom of our hearts forsake ourselves, and put all our trust in Christ. This did Daniel, when he was in the Lions' den: and this did the three Children, in the hot fiery furnace. And this has been always the ancient practice of God's children in all ages; At the very point of death, and in the extremity of all danger, they rested themselves wholly upon the merciful promises of the true God. The time will come upon us all, wherein we shall be called to the practice of this duty: for, we must all pass the door of death, and once lie in the pangs thereof. Now, what shall we do, when we lie half dead, gasping and panting for breath, able to speak to no man, nor to hear any speaking to us, when all comfort of the world fails us? Surely, we must then, at that very instant, labor to leave ourselves and this world, and yield up ourselves by faith into the hands of GOD, and cleave fast unto Christ's Passion, from the bottom of our hearts; and he will surely deliver us from the danger; stopping the mouth of Satan that roaring Lion, and quenching the fire of hell, that it shall not touch us.

But some will say, if this be all we must do, then all is well: for, this I can soon do when time serves, and therefore I will take no care till then? Answer. Beware of spiritual guile; for, it will be found a most hard matter, for a man to rely and cast himself wholly upon Christ, in the hour and pang of death. For then, above all times, is the devil busy against us: then will the conscience stir, if ever; and the body being tormented, the soul must needs be wonderful heavy. This we may see by the state of our Savior Christ, in his agony and passion: and therefore we must not reckon so lightly of this duty.

Question. But, if it be so hard a thing, how could Daniel and the three children do it? Answer. They were prepared for it; for, they rested upon God in the time of peace; and so were enabled to rely upon him in time of peril. Even so if we would believe in God when we die, and then show forth our faith, we must while we live put our trust in him, and show it by obedience: for, rare it is to find a man that lives in unbelief, to show forth faith at his end. And therefore while we have health, strength, and peace, we must labor to believe, and then shall we find the comfort of it in time of peril, and of death.

Secondly, from these two effects of faith, we observe further, that God's divine providence does firmly rule and govern the whole world. Ordinarily God governs the world by secondary causes, setting one creature over another, and ordaining one to do this thing, and another that, and accordingly they work: but we must not think that God is bound to any of these means, but is most free to use them, or not to use them. Ordinarily he executes this or that punishment by this or that creature, and so by means conveys his blessings: but yet he can work without them, as here we see. For, he preserves his creatures against the ordinary means; as, Daniel from the Lions, whose nature is to devour: and against the nature of fire, he saved the three children in the fire. So that God works by means, but yet freely; because he can work at his pleasure either without or against means: and his powerful hand, saving against means, shows his ruling and disposing providence over all things.

Thirdly, by these effects of their faith we learn, that Gods goodness and mercy towards believers, is far greater, and more unspeakable than ever he promised, or they could expect. This point is carefully to be considered of us all; for, it is of singular and extraordinary use, especially in time of peril and trouble: and yet we see it is the plain truth of God; and therefore Paul gives thanks and praise unto God, who is able to do for us exceeding abundantly above all that we ask or think. Daniel put his trust in the Lord, when he was in the Lions den: and what doth he obtain for his labor? The Lord never promised to stop the Lions mouths, neither did Daniel ever presume upon that deliverance; and yet the Lord saved him. And so the three children, though they made no account of their lives, because God had not promised to keep them from burning, yet they come out in safety. For, God in mercy so quenched the heat of the fire unto them, that though it burnt to death those that cast them in; yet did it not so much as burn their garments, or the hair of their heads, to cause the same to smell. And the like is his goodness towards all his servants. David saith, The Lord prevented him with liberal blessings; that is, when David never asked such blessings at Gods hand, even then did the Lord bestow his liberal blessings upon him: as namely this, when David was following his Fathers sheep, and walking in his calling, he never dreamed of any Kingdom; yet thence the Lord took him to be King over his people Israel. So the Israelites having been 70 years in captivity, never thought of return; and yet then were they delivered: and their deliverance was so strange and miraculous, that they were like them that dream, Psalm 126.1. When Peter was cast into prison by Herod, and committed to four quaternions of Soldiers to be kept, the Angel of the Lord came and awoke him as he slept, and led him out of prison, past the watches, and through the iron gate, and then left him. Now, this deliverance was so strange unto him, that he knew not whether it was true, but thought he had seen a vision. From hence it is that God hath made this gracious promise unto his Church, to answer before they call, and to hear while they speak, Isaiah 65.24. So endless is his mercy, and his goodness so unspeakable towards his servants, that if they cleave unto him unfeignedly, they shall find his bounty far surpassing all that they could ask or think.

The consideration hereof serves to stir up every one of us in our places, to cleave unfeignedly unto the true God, with all our hearts by faith, in due reverence and obedience. If a servant were to choose his Master, and among an hundred should hear of one, that besides his wages, would give unto his servants, gifts which they would not think of; this servant would forsake all the rest to come unto this one. Behold, the Lord our God is this bountiful master: who doth not only keep covenant with his servants, in a full accomplishment of his promises; but is exceeding gracious, preventing them with liberal blessings, above all that they can wish for themselves: wherefore let us forsake all our bad Masters, the world, the flesh, and the devil, in the service of sin; and resign ourselves with full purpose of heart, to serve this our good GOD, to the end of our days. There is no man living, that can have such cause of true joy in heart, as Gods servants have: for, God shows more kindness unto them, than they can ask or think of. And take this for truth also: there be none that thus give themselves to serve God faithfully with all their hearts, but before they die they shall find this to be true, that God is a most merciful GOD, and his goodness endless towards them above their deserts.

Secondly, this endless mercy of GOD, must move us all to repent us of our sins, and to trust in him for the pardon of them, be they never so many or heinous: for, they can never reach to the multitude of his mercies. Though they be in number like the sand of the sea, they must not dismay us from coming to him: but considering that his goodness is endless, and his mercy is over all his works, we must come unto him for the pardon of our sins. For, GOD is merciful to perform his promise; yea, and beyond his promise, to do for us more than we can think of. Many indeed abuse this mercy of GOD, by presuming thereon to go on in sin: but such deceive themselves; For, God will not be merciful unto them, Deuteronomy 29.20. It is the penitent person that shall find mercy.

The sixth effect of their faith, is in these words: Escaped the edge of the sword. The words in the original, are thus: Escaped the mouth of the sword: which is the Hebrew phrase in the old Testament, and here followed by the Penman of this Epistle; and before, where he calleth the word of God a two mouthed sword, Hebrews 4.12: hereby meaning (as it is translated) a two edged sword. This effect must be understood of two worthy Prophets, Elijah and Elisha: for Elijah, we may read, that when he had slain Baal's Priests (1 Kings 19.1.) Jezebel the Queen threatened to kill him; which he hearing, fled into the wilderness, and thence was led to Mount Horeb, and there escaped by means of his faith. And for Elisha, we may read, that when he disclosed the King of Syria his counsel to the King of Israel (2 Kings 6.) he was compassed about in Dothan, the city where he lay, with a huge host of Assyrians; but, praying to the Lord, the Lord smote the host with blindness, and so the Prophet led them in safety to Samaria. So then, the meaning of this effect, is, that when these servants of God were in distress, and danger of death, they denied themselves, and their own help, and by faith relied upon God unfeignedly, from the bottom of their hearts; and so found deliverance with God, from the peril of death.

First, here we learn, that God provides for the safety and deliverance of his servants, in the extremity of peril and danger, when both might and multitude are against them. This point we have touched in divers examples before, and therefore do here only name it.

Secondly, in that these men in the extremity of danger believed, and so escaped the edge of the sword; we learn, that when we are in greatest danger, so as we see no way to escape; even then we must put our trust in the true God, and he will save us. This we must do, not only for the safety of our body; but more especially, for the salvation of our soul. Put the case a man were in despair of his salvation, and that he sees legions of devils compassing him about to take him away: what must this man do in this case? Answer. Look what Elijah and Elisha did, the same thing must he do; he must not lie dead in desperation, yielding thereto: but, at the very same time, when such terrors oppress him, he must by faith lift up his heart to God, and put all his trust and confidence in him, through Christ. And, if he can this do, he may assure himself, that he shall as certainly escape these fearful terrors of conscience, and the torments of hell, as Elijah and Elisha did the edge of the sword: for, let a man put his whole trust in God, and whatsoever his troubles be, God will deliver him. Great are the troubles of the righteous: but the Lord delivers him out of them all, Psalm 34.19. Indeed we must not limit God, for time, or manner of deliverance; but, wait on GOD by faith, accounting his grace sufficient, till deliverance come. And thus much of the sixth effect.

The seventh effect of their faith is this: Of weak were made strong. Or thus: Of weak were restored to health. This must be understood of Hezekiah, a worthy king of Judah, who (as we may read, 2 Kings 20.) being sore sick, even unto death, was restored to health, and obtained of GOD the lengthening of his days, for the space of fifteen years. Which wonderful recovery, he obtained by means of his faith, which he showed in time of his sickness, by a prayer he made unto God; the substance whereof, stood in these two things: First, being very sick, he prayed for the pardon of his sins. This appears by his thanksgiving, upon his recovery, Isaiah 38.17. where he confesses, that God had cast all his sins behind his back. Now, look for what he gave thanks; that (no doubt) he had before begged of God in prayer. Secondly, he made request unto GOD for prolonging of his days, for some reasons which did concern himself; and this he also prayed for in faith. Now, the reasons moving him to pray for longer life, were these: First, he had then no issue to succeed him in his Kingdom; and therefore he prayed for life, to beget a child, which might sit upon his throne after him. And the ground of this prayer was this; GOD had made a particular promise unto David and Solomon, 1 Kings 8.25, that they should not want issue after them, to sit upon the Throne of Israel, so that their children took heed to their way, to walk before the LORD, as David did. Now, King Hezekiah, knowing this promise, had regard hereunto: and, building himself hereon, his conscience bearing him witness, that he had walked before the Lord uprightly, he prays for issue to succeed him; and, for that cause, he desires strength of body, and length of days. This appears notably by his prayer, 2 Kings 20.3, Lord (says he) I beseech thee now remember how I have walked before thee in truth, and with a perfect heart. The sum of his prayer is this: All the kings succeeding David and Solomon, which walk in Gods commandments, shall have issue to sit on their thrones after them. Now, from hence he prays thus; Oh Lord, I have walked before thee, in truth and sincerity of heart: and hereupon the conclusion follows, grant me issue to sit upon my throne after me; and therefore, life and health to accomplish the same.

Secondly, he prayed that he might live to glorify God, in that weighty calling, wherein God had placed him over his people. This appears likewise, by his thanksgiving unto the Lord, upon his recovery; where he says, Isaiah 38.20. The Lord was ready to save me: therefore we will sing my song all the days of our life in the house of the Lord. Thus by his worthy prayer, he showed forth his faith notably: by virtue whereof, being sick unto death, he obtained of the Lord, the prolonging of his days, for the space of fifteen years. And, so we see, to whom this seventh effect of faith is to be referred.

Here we are taught a special duty, for the recovery of our health, in the time of sickness: to wit, before we use the ordinary means of Physic, we must (according to this example) first put our faith in practice, by humbling ourselves for our sins past, confessing them truly unto God, and praying for pardon, from a resolute purpose of heart, to lead a new life; and also, by entreating health of God, and his good blessing upon the means which we shall use for our recovery. Thus have other of God's servants done, beside Hezekias. When David was grievously sick, the principal thing he did, was this practice of faith; in humbling his soul before God for his sins, and entreating earnestly the pardon of them, as we may see Psalm 6 and 38. This is the principal thing, which in those Psalms is propounded of David. And so the Apostle counsels, James 5:14, 15: Is any man sick among you? let him call for the Elders of the Church: and what must they do? Surely, first pray for him; and then (as the custom was in those days) anoint him with oil, in the name of the Lord. And the prayer of faith shall save the sick, and the Lord shall raise him up again: and if he have committed any sin, it shall be forgiven him. And, here we must be admonished, to beware of the bad practices of the world, in this case: the most men in their sickness, first seek to the Physicians; and if that fail them, they send for the Minister. This was King Asa his practice, for which he is branded to all posterity, that being diseased in his feet, he sought unto Physicians, and not unto the Lord, 2 Chronicles 16:12; though otherwise, he had good things in him, as 1 Kings 15:14. And, many do far worse, who seek to witches and enchanters, when they, or theirs, are in such distress: but, this is to forsake God, and to seek help of the devil, like to Ahaziah, who sent to Baalzebub the God of Ekron, to know of his recovery, when he was sick upon a fall, 2 Kings 1:2. This should be far from all God's children: for, as Ahaziah's sickness became deadly, through his sending to Baalzebub; so undoubtedly, many diseases become incurable, by the bad and preposterous dealing of the Patient, who either uses unlawful means, or lawful means disorderedly, or trusting therein. We therefore, in this case, must remember our duty in the practice of faith, as Hezekiah did.

The eighth fruit of faith, is this: Waxed valiant in battle. This effect may well be understood of all the Judges before named, and of all the good Kings in Judah and Israel. But yet, there be two especially, to whom we may more peculiarly refer it: to wit, Samson, and David. For, Samson, he by means of faith, came to be so mighty (Judges 15:15) that with the jawbone of an ass he slew a thousand Philistines. And for David, he likewise was so encouraged by faith, that with the same sling, wherewith he kept his father's sheep (which was but a slender weapon for war) he encountered with Goliath that huge Philistine, and hit him with a stone in the forehead, and slew him. Both these facts, were the fruits of their faith, which made them bold to encounter with these mighty enemies.

In this effect of their faith, first, we may observe, that true fortitude and manhood, right valor and courage, comes from true faith. It must be granted, that many heathen men had great strength and courage; but indeed, it was but a shadow of true valor: for, right valor comes from a believing heart. And, therefore it is said, that these Judges and Princes of Israel, waxed strong in battle by faith.

Secondly, Does true faith make men valiant in battle? Then should the preaching of the word, be set up, and maintained, as well in the Camp, and Garrison, and among Soldiers on the Seas; as in Cities and Towns of peace. For, the preaching of the word, is the means of this faith which gives valor in battle, to them that fight in a good cause.

Hence it was, that the Lord enjoined by Moses, that when the people of Israel went out to battle, the Priests should come forth, and encourage the people, that their hearts might not faint, nor fear, nor dread their enemies; because of the powerful presence of God fighting for them. The Papists object this (by way of reproach) against Zwinglius, who was one of the restorers of the Gospel; That he died in the field among Soldiers: But, this indeed is no reproach, but rather a matter of great commendation unto him; in that, for the increase of faith and knowledge, in them that were weak Christians about him, he was content to hazard his own life. And thus much of the eighth effect.

The ninth effect of faith, for which these worthy men are commended, is this; They turned to flight the Armies of the Aliens. This may be understood of the most of the Judges, and of the good Kings of Judah and Israel. But I will make choice, especially of two, Gideon, and Jehoshaphat: for, Gideon, one of the Judges, with three hundred Soldiers (Judges 6 and 7) altogether unweaponed, only with light pitchers in their hands, put to flight a mighty huge Army of the Midianites. And Jehoshaphat a godly King, being assaulted with a mighty and great Army of Moabites, Ammonites, and men of mount Seir, knew that by force of arms he could not withstand them; and therefore by faith makes a worthy prayer unto the Lord, and the Lord heard him, and set his enemies one against another, and so did he put them to flight: which he could never have done by any strength of his own.

Here we may learn, how Kingdoms and people may become able to put to flight their enemies. The best way is, to put in practice their faith in God; by humbling themselves truly for their sins past, with unfeigned confession of them unto God, praying withal earnestly for the pardon of them; and for God's aid, assistance, and protection against their enemies. The power of this means is evident in Scripture: and therefore when Elijah was taken up, Elisha cried, My Father, my Father, the Chariot of Israel, and the horsemen thereof, 2 Kings 2:12: giving him this notable commendation, that he was as good to Israel, by means of his faith, as all their Chariots and Horsemen. Question. How could that possibly be true? Answer. If we read the Story, we shall find it to be most true, that by his prayers which he made in faith, he did as much or more than all the strength of the Land could do. And so it shall be with all Christian Kings and people: if they can show forth their faith, by prayer unto God, they shall do wonderful much hereby, in subduing of their enemies.

To apply this to ourselves; we have had many and dangerous assaults from Popish enemies, both domestic and foreign, who have of long time, and no doubt still do purpose our overthrow. Now, how shall we be able to withstand their might, and to escape their malice? True it is, Christian policy, and warlike provision must be used: yet our stay and rest must not be thereon; but we must stir up our faith, both Magistrates and Subjects, Prince and people: and first of all humble ourselves for our sins, and show forth our repentance by new obedience in time to come; and then pray for a blessing upon the outward means which shall be used. This is the right practice of faith, in the case of danger by our enemies; which we shall find (if we exercise it unfeignedly) to be a surer means of safety and victory against our enemies, than all worldly munition and policy. For hereby we shall have the Lord for our protection, and his blessing upon the outward means, giving strength and good success thereunto; when as, omitting this duty, the Lord will not be with us, and then we shall find that vain is the strength or wit of man. Let us not therefore betray ourselves willfully into our enemies' hand; but by this practice of faith, enable ourselves against all our enemies whatsoever: otherwise we may justly fear to be delivered into their hands, for a prey unto their teeth. And therefore, if we love our own safety, and the welfare of our Land, let us practice this duty: For, the prayer of faith availeth much with God, if it be fervent; and therefore the Lord saith to Moses, when he fell down before him, to turn back the wrath that was broken in upon the people, Let me alone: as though Moses had held, or bound the Lord's hand by his prayer, that he could not smite his people. And thus much for the ninth fruit of faith.

Verses 33-35. Which through faith subdued Kingdoms, wrought righteousness, obtained the promises, stopped the mouths of Lions, Quenched the violence of fire, escaped the edge of the sword, of weak were made strong, waxed valiant in battle, turned to flight the Armies of the Aliens. The women received their dead raised to life.

In these words the apostle presents ten distinct fruits of faith. The first nine are the specific acts of the people mentioned in the previous verse, and they are cited here as evidence commending their faith. The first is 'subduing kingdoms,' which chiefly commends the faith of the four judges named there and of David. As we can read in Judges and Samuel, all of these subdued kingdoms: the Canaanites (Judges 4), the Midianites (Judges 6), the Philistines (Judges 15-16; 2 Samuel 8:1), the Ammonites (Judges 11), the Moabites, and the Aramites (2 Samuel 8:2, 6). How did they overcome and subdue them? The text says 'by faith.' This does not mean that the mere act of believing overcame these kingdoms. What the Holy Spirit means is that they trusted God's promises to deliver those kingdoms into their hands — and in accordance with their faith, God fulfilled those promises. In this way they subdued kingdoms by faith.

From this work of faith we may learn two things. First, it is lawful for Christians in the New Testament era to make war. Whatever can be done in faith is lawful for God's servants. War can be made in faith — for these servants of God subdued kingdoms in war, and did so by faith. Therefore it is lawful for Christians to make war on just grounds. The German Anabaptists say it is not lawful for a Christian under the gospel to carry a weapon or make war. But this one passage of Scripture alone — even if there were no others — is sufficient to prove the lawfulness of war under the gospel, as long as it is conducted according to God's will and word. When soldiers came to John the Baptist and asked what they should do, he did not tell them to leave their occupation. He told them: 'Do not take money from anyone by force, or accuse anyone falsely, and be content with your wages' (Luke 3:14). Our Savior Christ said of a centurion — captain of a company of soldiers — who came to have his servant healed, that He had not found such faith in all Israel. He was not a centurion only before he believed — he was still a centurion when Christ commended his faith. And Christ did not find fault with his calling. The same can be said of Cornelius in Acts 10. All of this makes plain that on just grounds, Christians may lawfully make war.

Objection 1: In defense of their position, some cite Matthew 5:39, where Christ says 'Do not resist an evil person.' Therefore, they argue, a person may not carry a weapon or use a sword, since these would lead him to resist and break this command. Answer: That passage must be understood as referring to private revenge, and therefore it has no bearing on lawful war. Even if a private individual may not take revenge or make war, this does not prevent a magistrate who bears the sword from using it lawfully. Furthermore, it is simplistic to imagine that resistance consists only in carrying a weapon. The primary kind of resistance God is concerned with is in the heart and the will. A private person can resist — that is, break this commandment through unlawful resistance — even without carrying a weapon. And a public official does not break it even in making war.

Objection 2: They also cite the prophecy of Isaiah, who — speaking of Christ's kingdom under the gospel — says that people will 'beat their swords into plowshares and their spears into pruning hooks.' Therefore, they argue, there must be no war under the gospel. Answer: That prophecy signifies that in Christ's kingdom, there will be great love, peace, and remarkable harmony among all of God's true servants. But here they press further and ask: if that is so, what need is there for war? Answer: We must understand that just as there are two kinds of kingdoms — a spiritual and a civil — so there are two kinds of peace: spiritual and civil. Spiritual peace is inward, within the church. Civil peace is outward, within society. Spiritual peace is begun and maintained by the spiritual means of grace in the church's ministry. But war is the ordinary means for establishing and maintaining civil peace.

Second, from this we learn that God's people may make war not only in defense but also in offensive assault against their enemies — and this according to God's word. It is said here that Gideon, Samson, David, and the rest 'subdued kingdoms by faith' — making war against them in offensive assault, not only in defense. To be sure, great care should be taken to ensure that offensive war — attacking an enemy — is based on just and sound grounds. One specific ground is implied in this work of faith: the recovery of a rightful claim in matters of importance. The kingdoms of Canaan had been given to the Israelites by God Himself, and it was to recover them that the Israelites made offensive war. Similarly, when Lot was taken captive by Chedorlaomer and the allied kings, Abraham — Lot's kinsman — gathered his men, pursued the kings, overtook them, and defeated them to recover Lot and his possessions. There are other grounds on which offensive war may be justified, but since they are not raised here I will not elaborate on them.

The second fruit of their faith is this: they wrought righteousness — that is, in the positions where God had placed them, they gave every person what was due to them. This working of righteousness has two parts: first, rewarding those who deserved it; and second, inflicting fitting punishment according to what people's actions deserved. All the men named above excelled in both, but especially two of them — David and Samuel. David's righteousness is remarkable. After he was anointed king in Saul's place, while Saul had been rejected by God, how did David treat Saul? Did he seek Saul's blood? Not at all. Even while Saul hunted him as a hunter pursues a partridge, David devoted himself to studying and practicing righteousness. When Saul fell into his hands — once in the cave (1 Samuel 24:5-6) and once asleep in the camp (1 Samuel 26:7-8) — David would not touch him, nor allow anyone else to harm him, because Saul was the Lord's anointed. David was so scrupulous in his righteousness toward Saul that his own heart condemned him for cutting off the corner of Saul's robe. David is therefore especially commended here for this fruit of faith: the working of righteousness.

Applying this to our own times: if working righteousness is a fruit of faith, what can we say about the Church of Rome and its followers among us? They claim the ancient faith, and insist that no one is a better believer or a better Catholic than they — but how do they demonstrate this faith? Is it by practicing righteousness? Do they give everyone their due? Far from it. They devote themselves to working the ruin of kingdoms that do not share their religion. Their countless and wicked plots against Protestant states over the years make this plain. David never behaved this way — not even toward Saul, though Saul had been rejected by God and was unjustly seeking David's death. But Rome's partisans have repeatedly sought the death of rulers whom God has set over us. By this they make their condition known to the whole world: they have not even a spark of true faith. For true faith will cause a person to practice righteousness and live peaceably. We may therefore judge them and all who approve of such practices as having nothing more than the faith of devils — the kind of faith that believes God's word is true, but trembles at it. As their faith is devilish, so are its fruits: treachery and deceit, exactly what the devil most approves. We must learn from this that true faith is especially shown by these fruits: the pursuit and practice of innocence, and the maintaining of peace in Christian communities. True faith and treachery and contention cannot coexist any more than light and darkness can.

Samuel also wrought righteousness, as shown by his declaration before all Israel when he handed over his governing office to Saul (1 Samuel 12:3): 'Here I am,' he said. 'Testify against me before the Lord and before His anointed. Whose ox have I taken? Whose donkey have I taken? Whom have I cheated? Whom have I oppressed? From whose hand have I taken a bribe to look the other way? Tell me, and I will make it right.'

Samuel and David were renowned for this fruit of faith in working righteousness. The judges and prophets named earlier were likewise careful about this virtue in their own positions — practicing it partly by rewarding the good and partly by punishing the wicked.

Some will object: working righteousness cannot be a fruit of faith, since even the pagans — who never heard of Christ — practiced justice by the light of nature and are highly praised for it by their own writers. If the pagans could do this without faith, it should not be held up as a fruit of faith. The answer is this: it is true that the pagans performed many acts of justice. But we must understand that not every just act is a fruit of faith — it must be done by a righteous person, in obedience to God, and for His glory. In all three of these, the pagans fell short. Even though the things they did were good in themselves, the pagans were corrupt trees remaining in the corrupt state of sinful nature — so their works were necessarily corrupt fruit. An evil tree cannot produce good fruit. The heart is the source of every action. Their hearts were corrupt, lacking the faith that purifies the heart, and therefore their works were necessarily sinful. Furthermore, they did not act in obedience to God. They were guided only by natural light and did not truly know God or His commands. And finally, they did not aim at the glory of God as the purpose of their actions, but rather at human praise, personal gain, or some similar end. These worthy persons, by contrast, not only did things that were just in themselves — they did them in faith, in obedience to God, and for His glory. In this way their works pleased God.

Since these renowned rulers and judges have their faith commended to us through their practice of righteousness, we must follow their example within our own calling — doing justice and righteousness in the matters that concern us. Scripture gives us many reasons to do this. First, God caused the gospel to be published for this very purpose. Titus 2:12 says that the grace of God has appeared — but to what end? 'To teach us to deny ungodliness and to live soberly and righteously.' That is, so that we would practice justice. If we do not work righteousness, we make the gospel an empty word to us. Second, we all want to be considered just before God and other people — it would trouble us to be thought otherwise. But if we want to truly be just before both God and others, we must practice righteousness. As John says, 'The one who practices righteousness is righteous.' Third, every person who leads a household desires to bring a blessing on his family. But he cannot do this unless he works righteousness and does justice. As Solomon says, 'He who walks in his integrity is just, and blessed will be his children after him.' Finally, we all desire to escape hell. Then we must remember to practice righteousness — for the apostle says that no unrighteous person, meaning no one who persists in practicing unrighteousness, will enter the kingdom of heaven. So within the boundaries of our calling, we must all make it our aim to do justice.

Some will ask: how do I actually practice justice and work righteousness? Here are several rules to follow. The first is both God's word and the law of nature: do to others as you would have them do to you. As our Savior Christ says, 'This is the Law and the Prophets.' God's word is the standard for all our actions, and it gives this direction: treat your neighbor the way you would reasonably and honestly want him to treat you, if your situations were reversed.

The second rule is what Paul teaches us: 'Give to everyone what is owed to them — taxes to whom taxes are owed,' and so on. Whatever God's word, our conscience, and the sound laws of the land bind us to give to others, we must give.

The third rule is this: every person, within the scope of his calling, must not only work for his own good but also for the common good of the church and community in which he lives. In their shortsighted thinking, some people have adopted the motto 'Every man for himself, and God for us all.' Many people live by this — they work diligently in their calling, but entirely for themselves. Yet a person who aims only at his own benefit deals unjustly toward the church and community he lives in, both of which deserve a share of his care alongside himself.

The fourth rule is also taught by Paul: do not defraud or oppress anyone in any matter. This rule applies to how we conduct ourselves in everyday dealings. In all our trade and transactions, just as we seek to benefit ourselves, we must also seek to benefit those with whom we do business. This rule is especially needed, because the common practice in commerce is to use every possible means to gain an advantage over others — people get what they can, without caring how they get it. But in the fear of God, let us remember that practicing justice — which all of us are bound to — means this: we do not defraud or oppress anyone in anything. That is enough on this second fruit of their faith.

The third fruit and effect of these men's faith is this: they obtained the promises. By 'promises' we should not understand the great promise concerning the coming of the Messiah — they did not obtain that yet, for as verse 39 shows, 'they did not receive the promise,' since Christ had not yet become flesh in their time. Rather, 'promises' here means certain specific and particular promises made to individual people and not given to all. The meaning is that they obtained the fulfillment and benefit of those particular promises God had made to them. This applies especially to Caleb and David. Caleb entered the land of Canaan and received his possession there according to God's promise to him in Joshua 14. David had a particular promise that he would be king over Israel. He waited for this a long time, but resting on that promise, he was not only anointed king but in due time actually became king over all Israel.

The fact that these worthy men obtained the promises by faith helps us understand why, after so much preaching of the word and so many times receiving the sacraments, many people gain so little benefit — even though God has promised grace and salvation through these very means. We must learn from this that the preached word and the sacraments are not unprofitable because God has changed His mind. His promise to bless through these means stands unchanged. The cause is the deep unbelief in those who hear and receive. People profit nothing because they receive the word and sacraments without faith. Whatever people say about having faith, the way they live and their continued state in sin after years of hearing the word makes plain they have none at all. Consider a vessel that is sealed shut. Throw it into a river or the sea, and it takes in no water — there is no opening for the water to enter. In the same way, bring a person who lacks faith to the word and sacraments, where God has promised the fullness of His grace — and he receives none of it, because his heart is sealed shut by unbelief. Unbelief is what makes the heart like a sealed vessel with no entrance for God's grace. We must therefore labor in the fear of God to have our hearts cleansed from unbelief and lip-service faith, and to be given true saving faith — so that we may hear the word and receive the sacraments profitably, and thereby enjoy God's most excellent promises in Christ. People may lie and be deceived, but God is truth itself and cannot lie. He has made His promise of life to believers, and to none others — and He will surely fulfill it to them, and to none others. Therefore, if we love our souls and desire life, let us obtain the grace of faith in our hearts. That is enough on the third effect of their faith.

The fourth and fifth effects, which I will treat together, are these: stopped the mouths of lions, and quenched the violence of fire. Regarding the fourth: the stopping of the lions' mouths refers to Daniel, as we can read in Daniel 6. Daniel was thrown into a den of starving lions through the malice of those who had stirred the king's wrath against him. But Daniel trusted in the Lord and placed all his confidence in God. For this reason, the Lord sent His angel to stop the mouths of the lions and, as it were, bind their paws so that they could not harm him.

The fifth effect — quenching the violence of the fire — refers to Shadrach, Meshach, and Abednego, the companions of Daniel. As we can read in Daniel 3, these three refused to worship the golden image that Nebuchadnezzar had set up. For this they were thrown into a blazing furnace. But they trusted in God and held fast to Him in obedience, even at the risk of their lives. The Lord then by His almighty power preserved them in a most miraculous way, restraining the fury of the fire contrary to its own nature, so that it had no power over their bodies — it did not even singe the hair of their heads or cause their clothes to smell of smoke. They are therefore said to have quenched the violence of the fire, because though it burned with full intensity, it had no power over them — it was as if the fire had been completely extinguished.

Put these two effects together, and they give us important instruction. First, we learn here how to conduct ourselves in times of danger and at the point of death. Just as these four men did, we must from the very depth of our hearts let go of ourselves and put all our trust in Christ. This is what Daniel did in the lions' den, and what the three young men did in the blazing furnace. This has always been the practice of God's children in every age. At the very point of death and in the most extreme danger, they rested entirely on the merciful promises of the true God. The time will come for all of us when we will be called to this very duty — for we must all pass through the door of death and one day lie in its grip. What will we do when we lie half-dead, gasping for breath, unable to speak to anyone or hear anyone speaking to us, when all earthly comfort has failed? At that very moment we must labor to leave ourselves and this world behind, and by faith yield ourselves into the hands of God, clinging from the depth of our hearts to Christ's atoning death. He will surely deliver us from the danger — stopping the mouth of Satan, that roaring lion, and quenching the fire of hell so that it cannot touch us.

But some will say: if that is all that is required, then all is well — I can easily do that when the time comes, so I will not trouble myself about it until then. Beware of this kind of spiritual self-deception. It will prove extremely difficult for a person to cast himself wholly upon Christ in the hour and agony of death. For that is precisely when the devil is most active against us. The conscience will stir then as perhaps never before, and with the body in torment, the soul must bear an enormous weight. We can see this in what our Savior Christ endured in His agony and passion. We must not treat this duty as a light matter.

But if it is so difficult, how were Daniel and the three young men able to do it? They were prepared. They had rested on God in times of peace, and that prepared them to rely on Him in times of danger. If we want to believe in God when we die and show forth faith at the end, we must trust in Him while we live and demonstrate that trust through obedience. It is rare to find a person who has lived in unbelief showing genuine faith at the end. Therefore, while we have health, strength, and peace, we must labor to believe — and then we will find the comfort of it in times of danger and in the hour of death.

Second, from these two effects of faith we observe that God's divine providence firmly rules and governs the whole world. Ordinarily God governs the world through secondary causes — setting one creature over another, ordering each to do its particular work, and having them carry it out accordingly. But we must not think God is bound to these means. He is entirely free to use them or not. Ordinarily He executes judgment through this or that creature, and through such means He also conveys His blessings. But He can work without them, as we see here. He preserved His servants against ordinary means: Daniel from the lions, whose nature is to devour; and the three young men from the fire, which by its nature should have consumed them. So God works through means — but freely, since He can work at His pleasure either without them or against them. His powerful hand, working against the ordinary course of nature, demonstrates His ruling and governing providence over all things.

Third, from these effects of their faith we learn that God's goodness and mercy toward believers is far greater and more wonderful than anything He ever promised or they could have expected. This is worth careful consideration, because it is of extraordinary value especially in times of danger and trouble. It is the plain truth of God — and Paul gives thanks and praise to God 'who is able to do for us far more abundantly beyond all that we ask or think.' Daniel trusted in the Lord when he was in the lions' den. What did he receive for it? The Lord had never promised to stop the lions' mouths, and Daniel never presumed on that kind of deliverance — yet the Lord saved him. Similarly, the three young men in the furnace made no claim on their lives, since God had not promised to keep them from burning — yet they came out unharmed. God in His mercy so cooled the fire for them that, though it killed the men who threw them in, it did not so much as singe their garments or the hair of their heads. This is how God's goodness works toward all His servants. David says that the Lord 'came to meet him with the blessings of good things' — that is, when David had never asked for such blessings, the Lord bestowed them on him generously. While David was following his father's sheep and going about his work, he never dreamed of a kingdom — yet from there the Lord took him to be king over His people Israel. The Israelites, after seventy years in captivity, had given up hope of returning home — yet they were delivered. Their deliverance was so astonishing and miraculous that they 'were like those who dream' (Psalm 126:1). When Peter was thrown into prison by Herod and committed to four squads of soldiers, the angel of the Lord came and woke him as he slept, led him past the guards, through the iron gate, and then left him. The deliverance was so unexpected that Peter did not know if it was real — he thought he was seeing a vision. This is the basis for God's gracious promise to His church: 'Before they call, I will answer; and while they are still speaking, I will hear' (Isaiah 65:24). So boundless is His mercy and so wonderful His goodness toward His servants, that those who cling to Him sincerely will find His generosity far exceeding everything they could ask or think.

This should move each of us to cling sincerely to the true God with our whole hearts — in faith, reverence, and obedience. Imagine a servant choosing a master, and among a hundred hearing of one who, in addition to fair wages, gives his servants gifts they would never have thought to ask for. That servant would leave all the others to serve this one. The Lord our God is that generous master. He not only keeps His covenant with His servants by fully fulfilling His promises — He is abundantly gracious, blessing them beyond anything they could wish for themselves. Let us therefore abandon all our bad masters — the world, the flesh, and the devil in the service of sin — and commit ourselves wholeheartedly to serving this good God for the rest of our lives. No one in the world has greater cause for genuine joy than God's servants, for God shows them more kindness than they could ever ask or imagine. And take this as certain: everyone who gives himself to serve God faithfully with his whole heart will find before he dies that God is a most merciful God, and that His goodness toward His servants exceeds all they deserve.

Second, this boundless mercy of God must move us all to repent of our sins and trust Him for their pardon, however many and serious they may be — for they can never reach the fullness of His mercies. Though our sins are as numerous as the grains of sand on the seashore, this should not discourage us from coming to Him. Knowing that His goodness is endless and His mercy extends over all His works, we must come to Him for the forgiveness of our sins. For God is faithful to fulfill His promise — and more than faithful. He does for us more than we could even think to ask. Many people abuse this mercy by presuming on it as a license to continue in sin. But such people deceive themselves, for 'the Lord will not be willing to forgive' them (Deuteronomy 29:20). It is the penitent person who will find mercy.

The sixth effect of their faith is in these words: escaped the edge of the sword. The original literally says 'escaped the mouth of the sword,' which is the Hebrew idiom used in the Old Testament and followed here by the author of this letter — just as earlier he calls the word of God 'a two-mouthed sword' (Hebrews 4:12), meaning a two-edged sword. This effect refers to two worthy prophets — Elijah and Elisha. For Elijah, we can read that after he had killed Baal's priests (1 Kings 19:1), Queen Jezebel threatened to kill him. Hearing this, he fled into the wilderness, was led to Mount Horeb, and there escaped through his faith. For Elisha, we can read that when he revealed the king of Syria's plans to the king of Israel (2 Kings 6), he was surrounded at Dothan — the city where he was staying — by a large Syrian army. He prayed to the Lord, and the Lord struck the army with blindness. The prophet then led them safely to Samaria. The meaning of this effect, then, is that when these servants of God were in distress and in danger of death, they gave up reliance on themselves and their own resources, and by faith relied sincerely on God from the bottom of their hearts — and found deliverance from God in the face of death.

First, we learn here that God provides for the safety and deliverance of His servants in the most extreme danger — even when both strength and numbers are against them. We have touched on this point in several examples already, so we simply note it here.

Second, the fact that these men believed in the most extreme danger and thereby escaped the edge of the sword teaches us this: when we face the greatest peril and can see no way out, we must still put our trust in the true God, and He will save us. We must do this not only for the safety of our bodies but — more importantly — for the salvation of our souls. Consider a person in despair over his salvation, who sees what feels like legions of demons closing in around him to take him away. What should he do? He should do exactly what Elijah and Elisha did. He must not lie still in despair and surrender to it. At that very moment, when these terrors are pressing down on him, he must by faith lift his heart to God and place all his trust and confidence in Him through Christ. If he can do this, he may be sure he will escape those terrible terrors of conscience and the threat of hell just as certainly as Elijah and Elisha escaped the sword. For when a person puts his whole trust in God, whatever his troubles are, God will deliver him. 'Many are the afflictions of the righteous, but the Lord delivers him out of them all' (Psalm 34:19). We must not limit God by demanding a specific time or manner of deliverance — we must wait on God by faith, counting His grace sufficient until the deliverance comes. That is enough on the sixth effect.

The seventh effect of their faith is this: of weak were made strong — or, out of weakness were restored to strength and health. This refers to Hezekiah, the worthy king of Judah, who (as we can read in 2 Kings 20) was gravely ill and near death, but was restored to health and received from God an extension of his life by fifteen years. He obtained this remarkable recovery through his faith, which he showed during his illness in a prayer to God. That prayer had two main parts. First, being very ill, he prayed for the forgiveness of his sins. This appears in his thanksgiving after his recovery (Isaiah 38:17), where he confesses that God had cast all his sins behind His back. What he gave thanks for was clearly what he had asked God for in prayer. Second, he asked God to extend his life, for reasons that concerned his own responsibilities — and he made this request in faith. The reasons he sought more time were these: first, he had no heir to succeed him on the throne, so he prayed for life in order to have a son who would reign after him. The basis for this prayer was God's particular promise to David and Solomon (1 Kings 8:25) — that they would never lack a descendant to sit on the throne of Israel, as long as their children walked in God's ways as David had. Hezekiah knew this promise and built his prayer on it. His conscience bore him witness that he had walked before the Lord in integrity. On this basis, he prayed for an heir — and for the health and years of life needed to bring this about. This is plainly shown in his prayer in 2 Kings 20:3: 'Lord, I beseech You, remember now how I have walked before You in truth and with a whole heart.' The heart of his prayer was this: all the kings who follow David and Solomon and walk in God's commandments will have heirs to sit on their thrones after them. From this he reasons: 'O Lord, I have walked before You in truth and sincerity of heart' — and therefore he concludes: 'Grant me an heir to sit on my throne after me, and give me the health and life to see that fulfilled.'

Second, he prayed that he might live to glorify God in the weighty calling God had placed him in over His people. This also appears in his thanksgiving after his recovery, where he says (Isaiah 38:20): 'The Lord is ready to save me; therefore we will play my songs on stringed instruments all the days of our life in the house of the Lord.' Through this earnest prayer he demonstrated his faith — and by virtue of that faith, though he was sick to the point of death, he received from the Lord an extension of his life by fifteen years. This shows us to whom the seventh effect of faith should be referred.

Here we are taught a specific duty for seeking recovery from illness: before turning to ordinary medicine, we must first put our faith into practice — as Hezekiah did. This means humbling ourselves for past sins, confessing them honestly to God, praying for forgiveness with a sincere purpose to live differently, and asking God for health and His blessing on the medical means we use for recovery. Other servants of God besides Hezekiah have done the same. When David was gravely ill, his primary act was this exercise of faith — humbling his soul before God for his sins and earnestly seeking their forgiveness, as we can see in Psalms 6 and 38. The apostle James gives the same counsel (James 5:14-15): 'Is anyone among you sick? He should call for the elders of the church.' And what are they to do? First, pray for him — then, as was the custom in those days, anoint him with oil in the name of the Lord. 'The prayer of faith will restore the one who is sick, and the Lord will raise him up, and if he has committed sins, they will be forgiven him.' We must be warned here against the common practices of the world in sickness. Most people go first to doctors, and if that fails, they send for the minister. This was King Asa's practice, for which he is recorded with reproach for all generations — that being diseased in his feet, 'he did not seek the Lord, but the physicians' (2 Chronicles 16:12), though in other respects he had good qualities (1 Kings 15:14). Many do far worse, seeking out fortune-tellers and occultists when they or their loved ones are in distress. But this is to abandon God and seek help from the devil — just as Ahaziah sent to Baal-zebub, the god of Ekron, to find out whether he would recover from his fall (2 Kings 1:2). This should be entirely foreign to God's children. Just as Ahaziah's illness became fatal because of his going to Baal-zebub, so undoubtedly many diseases become incurable because patients deal wrongly — using unlawful means, or using lawful means out of order, or putting their trust in the means rather than in God. We must in such times remember our duty in the practice of faith, as Hezekiah did.

The eighth fruit of faith is this: they grew strong and valiant in battle. This effect can be applied to all the judges named earlier, and to all the good kings of Judah and Israel. But two in particular stand out: Samson and David. Samson, through faith, became so mighty (Judges 15:15) that 'with the jawbone of a donkey he killed a thousand Philistines.' David was similarly emboldened by faith, so that with the same sling he had used to tend his father's sheep — a poor weapon for war — he went out against the giant Philistine Goliath, struck him in the forehead with a stone, and killed him. Both of these acts were fruits of their faith, which gave them the boldness to face such powerful enemies.

From this effect of their faith we observe first that true courage and manhood — genuine valor — comes from true faith. It must be acknowledged that many pagans had great strength and bravery. But it was only a shadow of true valor, for genuine valor comes from a believing heart. This is why the text says these judges and princes of Israel grew strong and valiant in battle by faith.

Second, if true faith makes men valiant in battle, then the preaching of God's word should be established and maintained in military camps, garrisons, and among sailors at sea — just as much as in cities and towns at peace. Preaching is the means by which faith is built, and faith is what gives courage in battle to those who fight in a just cause.

This is why the Lord commanded through Moses that when the people of Israel went out to battle, the priests were to come forward and encourage the people, so that their hearts would not faint or fear their enemies — because of God's powerful presence fighting for them. The Roman Catholics reproach Zwingli — one of the restorers of the gospel — for dying in the field among soldiers. But this is not a reproach at all; it is a matter of great honor to him, for he was willing to risk his own life for the sake of strengthening the faith of the weaker Christians around him. That is enough on the eighth effect.

The ninth effect of faith for which these worthy men are commended is this: they turned to flight the armies of foreigners. This can be applied to most of the judges and to the good kings of Judah and Israel. I will focus especially on two: Gideon and Jehoshaphat. Gideon, one of the judges, with only three hundred soldiers — completely unarmed except for lamps and pitchers in their hands (Judges 6-7) — put a massive army of Midianites to flight. Jehoshaphat, a godly king, was attacked by a large combined army of Moabites, Ammonites, and men of Mount Seir. Knowing he could not withstand them by force of arms, he turned to faith and offered an earnest prayer to the Lord. The Lord heard him and turned his enemies against one another, routing them — something Jehoshaphat could never have accomplished by his own strength.

Here we may learn how kingdoms and peoples can become capable of putting their enemies to flight. The best way is to exercise faith in God — by sincerely humbling themselves for past sins, making genuine confession of those sins to God, and earnestly praying both for their forgiveness and for God's aid, support, and protection against their enemies. The power of this approach is evident throughout Scripture. When Elijah was taken up, Elisha cried out, 'My father, my father, the chariots of Israel and its horsemen!' (2 Kings 2:12) — giving Elijah this remarkable tribute: that through his faith-filled prayers, he had done more for Israel's defense than all their chariots and cavalry. How could that possibly be true? If we read the account, we will find it entirely true: through his prayers made in faith, Elijah accomplished as much or more than all the military strength of the nation could. This will be true for all Christian kings and peoples as well. If they show forth their faith through prayer to God, they will accomplish remarkable things in overcoming their enemies.

Applying this to our own situation: we have faced many dangerous attacks from enemies within and without, who have for a long time — and no doubt still do — aim at our destruction. How shall we be able to withstand their power and escape their hostility? Wise policy and military preparation must certainly be used — but our confidence must not rest in these. Both rulers and citizens, leaders and people, must stir up their faith. First, we must humble ourselves for our sins and show genuine repentance through changed lives going forward. Then we must pray for God's blessing on the outward means we use. This is the right practice of faith in the face of danger from enemies. If we exercise it sincerely, we will find it a more reliable means of safety and victory than all worldly military strength and strategy. Through it we will have the Lord as our protection and His blessing on our outward means, giving them strength and success. If we neglect this duty, the Lord will not be with us — and then we will find that all human strength and wisdom is useless. Let us not willfully betray ourselves into our enemies' hands. By this practice of faith, let us equip ourselves against all our enemies. If we do not, we may rightly fear being handed over to them as prey. If we love our own safety and the welfare of our land, let us practice this duty — for 'the prayer of a righteous person is powerful and effective.' The Lord said to Moses, when Moses fell before Him to turn back the wrath that had broken out on the people, 'Leave Me alone' — as though Moses had held or bound the Lord's hand by his prayer, so that He could not strike His people. That is enough on the ninth fruit of faith.