The Second Treatise

The First Part.

(Ephesians 6:14) Stand therefore having your loins girt, etc.

§. 1. Of the Coherence.

To the forenamed general direction the Apostle adds a particular exemplification of the same, distinctly setting down certain special graces, whereby as with pieces of armor we may stand fast. This exemplification is set forth in form of an exhortation, wherein note,

1. The duty to which he exhorts.

2. The means and manner how it is to be performed.

The duty is in this word: stand. Though this word be the same with that which immediately before is set down, yet is it not of the same mood, nor of the same tense. That was a standing after the battle is ended, and so a word of conquest: this is a standing in the battle, and so a word of conflict: this is of the imperative mood, and implies a duty; and not one duty only, but many duties: for it is a metaphorical word taken from soldiers: and according to the diverse usage of the metaphor, it implies diverse duties.

§. 2. Of a Soldier's standing.

1. A soldier-like courage: for as white-livered, fresh-water, faint-hearted soldiers are ready upon every brunt to yield and run away: so valiant courageous soldiers stand stoutly against every brunt; and will rather stand and die, than stir and yield.

2. A settled abiding in one's proper place, or standing in his rank, neither straggling abroad, nor going into any other's place. Experienced soldiers well know what a safeguard it is to have the ranks well kept, and therefore will not step aside.

3. A watchfulness opposed to laziness and sluggishness: a heavy-headed, idle, lazy soldier is ever ready to lie down, like a tired ox or horse; but a wise watchful soldier stands to receive his enemy whenever he makes any assault.

4. Perseverance with armor still on the back: faint-hearted weak soldiers being loath long to bear the burden of their armor, will often put it on and off: when a skirmish is past, off goes the armor, and so is laid aside till they are forced again to put it on: but old well-experienced soldiers stand still with their armor, looking for a fresh assault, and for more conflicts.

§. 3. Of Christian valor.

1. We must be of a valorous courageous mind against all our enemies, standing stoutly against them, and bidding defiance to them all, even as David stood against Goliath. How needful this is in war against flesh and blood, appears by God's earnest urging of it to Joshua: but much more needful it is in war against Spirits.

For they, though bold enough, yet are daunted with the stout standing of Christ's soldiers; but heartened with timidity. Besides, the courage of some valorous soldiers adds spirit to all their fellows.

That we may with courage stand against our enemies, observe these and such like grounds of encouragement.

1. That the Lord is with us, and will not fail us.

2. That we fight in his name and power, but our enemies in their own.

3. That our battle is most just, and we fight in a just cause.

4. That we fight with enemies spoiled, whose weapons are blunted, whose power is limited.

5. That we have promise of victory, and so are sure not to be overcome.

§. 4. Of keeping our rank.

2. We must be careful to abide in the place where our Lord has set us. For this know, that we have a double calling, one general, as we are Christians. The other particular, as we are distinguished in Church, Commonwealth, or Family. Accordingly these two points are to be observed.

1. That we remain steadfast in the true Church where the Lord's banner is displayed: that we retain our profession, and start not from it for gain as Demas, or persecution, as they which forsook Paul. Straggling soldiers lose the succor of their Captain, and help of their fellow soldiers. Such stragglers from Christ's armies are separatists, heretics, time-servers, and all revolters.

2. That we be conscientious and diligent in the several functions of our particular callings: as in the Commonwealth, kings, judges, justices, all magistrates, all subjects also, all of any office, trade, etc. In the Church, ministers, other church officers, and people. In the family, masters and servants, husbands and wives, parents and children. For this end are particular duties prescribed to particular functions in God's word. Many weighty reasons there be to urge this.

1. God has appointed to every one his distinct place. Now it was the commendation of Christ, and of Moses, that they were faithful to him that appointed them.

2. Every one shall be called to account for those duties which belong to his particular calling; according to that which was said to the steward, 'Give an account of your stewardship' (Luke 16:2).

3. The order in which every one is set is the very beauty of the Church, and of the body of Christ: as the several places of several members are the grace of a natural body. Indeed, this order is the strength of the Church, as in an army: in this respect the Apostle says that the body of Christ is fitly joined together, and firmly compacted.

4. The graces which God bestows on us, as faith, love, obedience, patience, wisdom, etc., are best exercised, and manifested in our particular callings.

5. In our proper distinct places, we have the Lord's promise of protection, but not out of them. Many judgments has God executed on busybodies that entered upon others' places; instance Korah and his conspiracy, Absalom, Uzziah, etc.

Therefore we are to take good notice of our particular places, and of the particular duties belonging to them, and both pray and labor for skill and ability to perform them. It is the wisdom of the prudent to understand his way.

§. 5. Of watchfulness.

3. We must be watchful, and stand upon our defense against our enemy; he as a thief will suddenly set upon us; coming when we are not aware of him. For the better performance of this duty, we must take heed of such things as may breed in us a spiritual slumbering and drowsiness, as are earthly delights and pleasures, worldly cares, etc. They which will watch, must be sober.

§. 6. Of perseverance.

4. We must persevere and continue in well employing the graces of God's Spirit to our defense: thus may we better stand in the spiritual combat than in our outward bodily fight: for our bodies have need to have the armor put off, for their ease and refreshing: but our souls have no such need. The armor of God is not burdensome to the spirit. Of this duty I spoke more fully in the twelfth section of the fourth part.

Thus much for the duties which this first word stand implies.

The Second Part.

§. 1. Of the several pieces of the armor of God in general.

The next point is, concerning the means or manner of standing, in the words following, having your loins girt, etc.

In the 14th, 15th, 16th, and 17th verses, there are six several graces of the Spirit, compared to six several pieces of Armor, which are especial means to make us stand fast. They are these, 1 Verity. | Compared to | 1 a Girdle. | 2 Righteousness. | 2 a Breastplate. | 3 Patience. | 3 Shoes. | 4 Faith. | 4 a Shield. | 5 Hope. | 5 a Helmet. | 6 Word of God. | 6 a Sword.

Out of this particular enumeration of these several graces and pieces of Armor, I will deliver three or four general observations, and then distinctly handle them one by one, as they lie in order.

§. 2. Of Defending Ourselves.

Most of these several pieces, even all of them but one, are defensive; that one which is offensive, namely the word of God, compared to a sword, is also defensive, as well as the rest: whereby it is intimated that the most part of a Christian's Armor is defensive.

Use: We that are Christians must rather seek to defend ourselves, than annoy others. This was represented in that combat which our Lord fought with the devil: For Christ was led aside of the Spirit into the wilderness, and being there, the tempter came first to him, and first set upon him: here we see that there was a necessity to move Christ to fight, and that in a double respect. First, in that he was brought into the lists. Secondly, that being there, he was assaulted. In this fight Christ especially aimed to defend himself, and to repel his adversaries' weapons. Therefore all his answers are framed directly according to Satan's objections. The like we may observe in his conflicts with the instruments of Satan, the Scribes, Pharisees, Herodians, etc. as also in those conflicts, which his Prophets, Apostles, and other Saints have had with Satan, and his instruments.

Hereby we see that we fight in a just quarrel: for what juster cause can there be, than for a man to defend himself, and his own right?

Object: But defendants are often in the greatest blame.

Answer: True, when they keep men from their own right, and make them recover it by force. But we keep nothing from Satan which is his due: he seeks to get those from Christ, whom Christ has dearly bought, even with the price of his own blood. It is therefore a diabolical property to raise unjust quarrels, and by force to seek to wring from any that which he has no right to. If we be thus set upon, lawfully we may defend ourselves, and with confidence call for God's aid, indeed also in faith depend upon him.

§. 3. Of Resisting.

One offensive weapon, the word of God, which is a Sword, is put into our hands, so that just occasion being offered, we may and ought to do our best to repel and drive away the devil, and his instruments. Hereof I shall speak more largely on the beginning of the 17th verse.

§. 4. Of Standing at Defiance.

Every part and piece of this Armor is for the forepart of a man, never a piece for his back, or hind parts. What does this imply, but that we should always stand against our enemies face to face, and never show them our backs, never flee from them? But have Nehemiah's holy resolution, and say, should such as we flee? Often we are stirred up to fight, wrestle, stand, resist, etc. — never persuaded in the whole book of God to flee, that is, to yield the victory to Satan. We may wisely avoid his temptations, and not yield to them, when by them he seeks to draw us from the service of our Lord, to his slavery; and thus we are commanded to flee from idolatry, flee from the lusts of youth, etc. But timorously to cease from resisting temptations, and withstanding the Devil, is dangerous to ourselves, and dishonorable to God: it makes Satan even insult over God himself, whose soldiers we are, and get great advantage against us; for fleeing from God, whom have we to flee to? Being out of God's protection the Devil will soon make a prey of us. Let us not think, that if we yield the field, the Devil will be contented: It is not the glory of conquest that he seeks, so much as our destruction: he seeks whom to devour.

§. 5. Of the Sufficiency of Our Armor.

In this particular enumeration of these several pieces, I find a Christian soldier armed from top to toe: for here is a Helmet for his head and face: a Breastplate, together with the tassets and cushes, from neck to middle, and from there to the knees: a Girdle to knit them together; greaves from knees to the soles of the feet; a Sword for the right hand, and a Shield for the left. Well therefore might the Apostle term it whole Armor.

Use 1: So whole and complete is this Armor, as we need seek for no other to add to it, or to cover it over: As it is madness to reject this, and trust to the clout and paper armor of Papists and worldlings: so it is childishness and mere folly to cover this whole Armor over with any other, and so needlessly clog the soul: indeed it is derogatory to God's honor and wisdom, and a degree of presumption. Such are they as acknowledge and believe that the word of God is perfect, and yet think it no harm to have human traditions added thereto: or that Christ only is able to save, and yet the help of Saints to do no harm: or that faith only is sufficient for justification, and yet no hurt to join works also with faith, in the office of justifying a sinner, etc.

Use 2: Let our care be to be armed with this whole Armor, and every piece of it, and so we may well content ourselves therewith, boldly may we defy our enemies having it on, and not fear what they can do to us. These uses have been largely handled, so as I need not now further insist upon them.

THE THIRD PART.

Ephesians 6:14. Having your loins girt about with Truth.

§. 1. Of the Diverse Kinds of Truth.

The first piece of spiritual Armor here in order set down by the Apostle, is Truth. In handling whereof I will show, first what Truth is here meant. Secondly, how fitly it is compared to a Girdle: Thirdly, what account is to be made thereof. Fourthly, what wiles the devil has to wrest it from us.

For the first, There is in man a fourfold truth.

1. Of judgment. 2. Of heart. 3. Of speech. 4. Of action.

Truth of judgment is, when a man's judgment agrees with God's word, which is the touchstone of truth: so as the principles of that religion which he professes, and his opinion concerning the same, are grounded thereon, and may be warranted thereby. When the understanding of man, being enlightened by God's Spirit, and informed by his word, remains settled and established in that doctrine which the word of God teaches, then is there truth in his judgment: this truth was it for which Saint Peter commended the distressed Jews to whom he wrote, and which Saint Paul exhorts the Ephesians to follow. This is opposed to error.

Truth of heart is the singleness and sincerity thereof, whereby a man seeks to approve himself to God the searcher of all hearts, and to be accepted of him: this is that truth in the inward affection which God loves, and with which Hezekiah comforted himself, indeed which he pleaded before the Lord, when he had received a sentence of death. This is opposed to hypocrisy.

Truth of speech is an agreement of the word of a man's mouth both with his mind, and also with the matter which he utters. This is it, to which we are exhorted (Ephesians 4:25), speak the truth. And which the Apostle often affirms of himself. This is opposed to lying, when a man speaks against his mind and conscience: and to falsehood, when a man speaks contrary to the thing itself.

Truth of action, is a plain, faithful, and honest dealing in all things, whether we have to do with God, or man; when men neither make show of doing that which indeed they do not, or of doing it otherwise than they do: this truth was in Nathaniel, in which respect Christ called him an Israelite in truth. This is opposed to dissimulation and deceit.

Section 5. What kind of truth is here meant.

Some apply the truth here mentioned, to doctrine and religion, as if only the soundness of it were meant: others restrain it to the uprightness and sincerity of our hearts and affections: others understand it of the truth of our words and speeches: and others expound it of the purity and innocency of our practice and conduct.

But whoever excludes any of these forenamed branches of truth, comes (as I take it) short of the Apostle's meaning; all of them must concur to make up the strength and beauty of this girdle. For truth is a general property, which as salt seasons every thing, and makes it savory to God and man: the whole lump must be leavened with it, I mean the whole man throughout, his opinion, his affection, his communication, his conversation.

1 Truth of judgment is the ground of all the rest: for though our hearts be never so sincere, our speeches never so true, our actions never so plain, yet if in judgment we be misled, all is but as straw and stubble, which when it comes to the fire of trial, will soon be consumed. It seems that before Paul was instructed in the truth of the Gospel, he had a kind of truth in his heart, for he was zealous towards God; indeed also in his speeches and actions, for he was unreproachable concerning the righteousness which is the law: indeed, he thought in himself he ought to do what he did: he had not a double heart, a double tongue; he pretended not what he never intended; yet because he lacked truth in judgment, all was but dross, and loss to him.

2 To truth of judgment, must truth of heart be added, or else notwithstanding the soundness of doctrine which we profess, we make ourselves odious and abominable to God: for God gave man but one single simple heart: if any have a heart, and a heart, the Devil has given him a double heart, it is no part of God's image, God will not acknowledge it. Judas knew the truth of religion, and preached it as well as the other disciples, but lacking truth in his other parts, what good did he get thereby, but the witness of his conscience against himself?

3 But what if a man which professes the true religion, thinks he has a single heart, and yet be given to lying, and to deal deceitfully? Surely he disgraces his profession, and gives just cause of suspicion, that he has no honest heart: for the heart is as a fountain. Out of the abundance of the heart, proceed a man's words and actions: indeed the heart is as a queen, and has a command of a man's tongue, and of all his outward parts: so that if there be truth in it, there will be truth in all the other parts: sincerity in the heart will keep the tongue from lying, and the whole conduct of a man from dissimulation and deceit. We see then that of necessity all these four branches of truth must be joined together to make up this girdle.

Section 3. What kind of girdle is here meant.

Point 11. The next point is, concerning the metaphor, and the fit application of this grace of truth. This speech of girding the loins, is in Scripture taken in a double sense: one for trussing up a man's garments, the other for close and fast tying his armor together: in the former sense the metaphor is taken from travelers or runners: for in those countries they were used to wear long, flowing garments, which if they were not tucked up, they would hang dangling about the heels of such as traveled or ran a race, and so be a great hindrance to them. In this sense this metaphor is often used, and thereby God's people were taught to remove all impediments in their Christian course and journey, and to be as well prepared as they could be to perform the work of the Lord. In the latter sense the metaphor is taken from soldiers, who are used to knit their armor close and fast to them, and so tie their loins hard, partly to keep their armor from loosening and shaking, and partly to keep their body steady. In this sense the Lord said to Job: Gird up your loins like a man: that last phrase, Like a man, shows that he speaks to him as to a soldier, whom he would have to stand steadfast, and to listen to him.

Here it is to be taken in this latter sense, and signifies a soldier-like girding of the loins: for which purpose, they who wear armor, use to have a strong fair girdle, commonly called a belt, whereby they knit fast together and close to their middle the upper and lower pieces of their armor, as their breastplate, and their tassets and cuisses. These belts as they were strong, so they were set with studs, being fair and large. There is a double use of them: one to keep the several pieces of armor fast and close together, and to hold the loins of a man firm, and steady, that he might be able to stand the surer, and hold out the longer. The other to cover the joints of the armor, that they might not be seen. The first use was for strength: the second for ornament.

Section 4. Wherein a girdle is resembled to truth.

Thus truth is both an ornament to a Christian soldier, and also an excellent means of strength to uphold him. For it does both grace and honor him before God and man; and also fast holds together other graces of God's Spirit, especially in temptation, when they are most shaken, and so upholds him. This will more evidently appear by the particular branches of truth before mentioned.

1. What greater ornament and beauty to religion, than soundness and evidence of truth? This is the very glory and crown thereof: all other vain glosses, as antiquity, universality, unity, uniformity, succession, consent, multitude, pomp, revenues, etc., being separated from truth, are but as so many pearls in a blind eye, which make it so much the more deformed: for, the more ancient, universal, uniform, and pompous superstition, idolatry, or any false religion is, the more odious, and detestable it is; but the more true and sound it is, the more excellent and glorious it is.

So for strength, what can better settle and establish the judgment of a man than truth? Great is truth, and it prevails. It is like a sharp sword in a weak man's hand, which is able to pierce deep though there be but small strength to thrust it. Truth cannot be overcome, neither is it daunted with the multitude of enemies. This is it which has made martyrs in all ages to stand to their profession to death, and to seal it with their blood, rather than start from it; yes, though many of them were illiterate men and weak women.

The like may be said of the other branches of truth: an upright and sincere heart makes a man amiable before God himself. David being a man of a single heart, is termed, a man after God's own heart (1 Kings 15:3-5; Acts 13:22). And Noah being an upright man, found grace in the eyes of God (Genesis 6:8-9).

No eloquence or learning can so grace and commend a man's speech as truth: for lying and falsehood, are parts of that foul and filthy communication, which the Apostle condemns (Ephesians 4:29). The Lord hates a lying tongue: it is an abomination to him (Proverbs 6:17; 12:22).

No outward comeliness of body can so commend a man, as plain, faithful, and honest dealing. This made Nathanael so gracious in Christ's eyes: but none are more odious and detestable to God and man, than dissembling, and deceitful persons: the conscience of such makes them to shun the light, and be afraid of God's presence, as Adam (Genesis 3:8). So likewise, truth in all these, does very much strengthen and uphold a man in time of trial, and keeps him from fainting. This was the ground of Job's courage and constancy (Job 27:5-6; 31:5). This added an edge to Hezekiah's prayers (Isaiah 38:3). This made David bold to refer himself to God's trial and examination (Psalm 26:1). This upheld Paul against all that could be laid against him (1 Corinthians 4:4).

Section 5. Of getting truth.

Point 3. The account which we are to make of this spiritual belt is declared by Solomon, who exhorts to buy the truth, and not sell it (Proverbs 22:23). This advice concerns two sorts of men: 1. Such as have it not — they must labor to get it: 2. Such as have it, they must hold it fast. That this direction may be the better applied, we are well to search whether we have this girdle of verity or no. Fittingly may I apply that to truth, which the Apostle speaks of faith; Examine yourselves whether you have truth, prove yourselves (2 Corinthians 13:5). There is no grace which makes a more sensible difference between the children of God and of the Devil, than truth. In this examination we must proceed in order.

Section 6. How trial of truth may be made.

1. Trial is to be made of the truth of our judgment: whether the religion which we profess, and all the principles thereof be assuredly sound and true. To this tends that exhortation of Saint Paul, Try all things (1 Thessalonians 5:21); and that of Saint John, Try the spirits (1 John 4:1). For this end, the direction given by Christ (Search the Scriptures) (John 5:39) is to be observed and followed, as it was by the men of Berea (Acts 17:11): for the Scriptures are the word of truth (James 1:18), and the voice of God, the highest and foremost judge: a most perfect, sufficient, impartial judge (2 Timothy 3:16). They who make any other judge may soon be deceived.

Here see what wrong Popish guides do to their followers, in keeping from them this touchstone of truth. See what idiots they be who think it sufficient to believe as the Church does. Such are they among us, whose only ground of faith is the common received doctrine, be it true or false. No marvel they be soon shaken and removed: they lack this girdle of truth, which should strengthen them.

2. If we find truth seated in our understanding, then are we further to observe whether like the ointment poured on Aaron's head, and the dew that fell on the mountains of Zion (Psalm 133:2-3), it descends from the head to the heart: whether the heart be upright before God or no. It appears that David thoroughly searched his heart for the truth thereof, or else he would not have dared with such boldness and confidence to have referred it to God's trial (Psalm 26:1): the like I might instance in Job, Hezekiah, Paul, and many others. Great need there is of thorough trying the heart: for it is deceitful above all things, and that not only to others who cannot discern the secrets thereof, but also to men themselves, if at least they dive not into the bottom of it (Jeremiah 17:9). Some be such gross hypocrites, that they cannot but in their hearts condemn themselves, as Ananias and Sapphira (Acts 5:3-9): others so simple as they beguile themselves, like Peter and the other disciples (Matthew 26:33). In all ages many have thought better of the integrity of their heart, than by proof and event it has fallen out to be. The best trial of our heart will be by our disposition when we are alone, or when we can conceal our thoughts and cogitations from all men, yes, even from the very suspicion and conjecture of men: if then they be upright, and therefore upright, because we desire to approve ourselves to God, as Joseph (Genesis 39:9), then may we be assured there is truth in them.

3 From the heart which is a fountain, we are to proceed to the streams thereof, our speeches and actions; and search whether from this clear spring there flow forth clear waters, and so see what correspondence there is between them. Now here we are not only to observe whether our speeches agree with our knowledge of the thing we utter, and with evidence of the thing itself, or whether our actions be plain, or fraudulent and deceitful; but also whether that true and good communication which we utter, and those true and honest actions which we perform, do come from the good treasure of a true heart. For our help in this trial, note these few directions.

§. 7. Directions for trial of truth in speech and action.

1. What is the ground of truth in our words and actions? What moves us to it? Whether popular applause (as the Scribes and Pharisees, who did all to be seen of men, for they loved the praise of men more than of God) or credit and estimation (as Saul) or profit (as the Shechemites) or respect to some men (as Joash and his people) or desire of quiet and avoiding trouble (as they which became Jews in Mordecai's time) or company and example of others (as Ananias and Sapphira) or intent to work some mischief (as Jezebel, and Ishmael). These and such other by-respects being the ground and cause of our actions, do plainly argue that there is no sound truth in them.

2 What is the extent of that truth we make a show of? Whether it be in all things. This was the proof of the Apostle's good conscience: for truth is a leaven which seasons the whole lump. So as they which at sometimes, and in some things are watchful over their words and actions, but careless at other times in other things, lack this leaven of truth, as Herod.

3 What the things are wherein we are most strict? Whether they be matters of greatest weight and moment? They who pretend much truth in small and light matters, and are careless and dissolute in great and weighty matters, have no sound truth in them. Such were the Scribes and Pharisees.

4 What order we observe? Whether first we begin with ourselves, and look to our own speeches and actions. Many will be more forward and zealous in stirring up others to all manner of truth, than themselves; indeed, they will check others for failing in such things wherein themselves are most faulty: surely there is no sound truth in such. Christ makes this a note of hypocrisy.

§. 8. Of buying truth.

Thus are we to search ourselves throughout, and if upon this search we cannot find that we have this girdle of verity, then we must observe the first part of the wise man's advice, Buy the truth, that is, use all the means which possibly we can, for attaining to, and possessing it: indeed, though it be with a departing from, and forsaking of many things which seemed profitable and pleasant to us, because they and truth could not well stand together. The metaphor of buying implies a letting go of some things, for the attaining of other things. Excellently is this set forth to us by two parables which Christ uttered, one of a man that bought a treasure, and another of a merchant that bought a pearl. Truth is a rich treasure, and a precious pearl: if the worth of it, and the need which we have of it, were well known, I doubt not but easily we should be persuaded to part with much for the getting of it. So excellent it is, that for itself it is to be loved.

§. 9. Motives to buy truth.

I will therefore first lay down some motives to stir up in us a desire of truth, and then some directions, to instruct us how to get it.

For the first, note the excellency: 2. The necessity: 3. The benefits of truth.

1 Excellent must that needs be, which makes us like to God: but nothing can make us more like to him than truth: for he is the Lord God of truth, his Son is truth, his holy Spirit the Spirit of truth, his word, the word of truth; his promises, commandments, judgments, ways, works, all truth. Herein do the glorious angels and saints resemble God, whom to imitate is an excellent thing: most contrary is the devil, and all that bear his image.

Besides, truth is a kind of perfection in all Christian graces; indeed, the greatest perfection that we can attain to in this life — one and the same word in Hebrew signifies both integrity or uprightness and perfection, so as some translate it upright, some perfect. In regard of this quality, we may appeal to God's judgment, but not in any other kind of perfection, whether of degrees, parts, measure, or the like, so that in this respect it has an excellency above all other graces.

2 So needful it is and necessary, as without it no other grace can be of any use. Faith, hope, love, and all other graces, are as corrupt and putrefied meat without it. Therefore the Scripture commends faith unfeigned, love without dissimulation, wisdom without hypocrisy, etc. Indeed, also lips unfeigned, innocent hands, etc.

No knowledge, no righteousness, no good thing can stand a hypocrite in any stead. What good got Saul, Judas, Ananias and Sapphira, Simon Magus, and such other hypocrites, by all those seeming excellent gifts, which they made a show of? All they did was odious before God: therefore notwithstanding the Pharisees prayed often, gave much alms, fasted often, duly paid their tithes, with the like; yet Christ denounces many woes against them (Matthew 23). Hypocrites receive no reward from God the searcher of hearts, but the punishment of deceit.

3 Such is the benefit of truth, that the least measure of grace seasoned with it is acceptable to God, and in that respect very profitable to us. It is noted of those which in Hezekiah's time came out of Ephraim, and other tribes of Israel, to Jerusalem to keep the Passover, that they had not cleansed themselves according to the law, whereby they provoked the Lord to inflict some judgment upon them: but Hezekiah putting the Lord in mind how they came with their whole heart to seek the God of their fathers, the Lord healed them. Well might David pronounce the upright blessed, for as God loves truth, so the upright are his delight, and he has promised to withhold no good thing from them.

Thus we see what good reason we have to buy truth. Observe now how it may be gotten.

§. 10. Means to get truth.

For truth of judgment, we must resort to the place where it may be had, that is the true Church, the pillars and ground of truth. In it is the fountain of truth, the holy Scriptures: in it flow forth the streams of truth, by the Ministry of the Word. Be one of the members of the true Church, so you will have a right to that: search the Scripture, frequent the Ministry of the Word, so you will find truth. Rather than go without it, let go honor, wealth, pleasures, ease, and all your natural and carnal lusts: let go all. Paul had surely a good mind to buy the truth, for he counted all things loss for the excellent knowledge of Christ.

For truth in heart, speech and carriage, remember that you stand always in the presence of God, and that you have to do with him whether you are alone, or in company, doing any duty that pertains to God or man; and in respect of this, let your care be to approve yourself to God: thus you will get truth. For mark the charge which God himself gave to Abraham, Walk before me, and be upright. The former part of this charge, is a cause of the latter: the latter a fruit and evidence of the former. Joseph had well acquainted himself with God's presence, which made him so honest and upright.

This is it which makes men such dissemblers in their words and actions, that either they know not God's presence in every place, or believe it not, or think not of it, or regard it not. Man's presence makes many be faithful, just, honest, etc. Surely God's presence must needs work much more, if it were duly weighed, or else men have atheistical hearts. Let us set God always before us, and depart with anything rather than offend him, and thus shall we come to be upright.

§. 11. Of keeping Truth.

After that truth is gotten, our next care must be fast to hold it, and thereby manifest that great account which we make of it. Sell it not (says the Wise man) by no means upon any condition, for any respect let it go: for then it had been better for us never to have had it. All the good we reap by verity and integrity, after it is lost, is this, that another day it will rise up in judgment, and be a heavy witness against us. Some men make such account of some jewels they have, that no preferment, no favor, no wealth, no office, nothing can purchase them; and yet it may be that their jewels are not worth the price which is offered for them. Should not we much more esteem of truth, for which no sufficient price can be given? The holy Confessors and Martyrs in all ages have well known the value of this jewel, and in that respect preferred it before their livings and lives: they would not let go truth of doctrine. Joseph would not let go truth of heart and action, for love nor fear.

§. 12. How truth of doctrine is assaulted.

This latter point of fast-holding and safe keeping truth, is the rather to be regarded, because the Devil and his instruments (not ignorant, that if this Girdle be wanting, all other pieces of armor will stand us in no stead) have been in all former ages, and still are busy to get it away from us, sometimes by fair enticements and allurements to draw us from truth of doctrine: on the one side are brought many plausible arguments, agreeable to the natural humor and reason of man, (such are most of the arguments which Papists use;) on the other side much trouble and great persecution is raised. If they cannot completely overthrow truth, yet they will do what they can to adulterate it: witness the Prophets and Apostles times, and every age ever since: I would our age and country were free from it. Behold how busy Popish Jesuits, Priests and Friars are: what would they not give? what would they not do, to dispossess us of the truth of religion?

§. 13. How sincerity is assaulted.

So likewise for sincerity, how do profane worldlings seek to wrest it from us? endeavoring to make us odious to all, because we will not yield to them. These are as spitefully bent against us for sincerity, truth and honesty in our heart, words and actions, as Papists are for verity and soundness of doctrine. For some hate those that are honest and upright (as Ahab hated Micaiah;) some scoff at them (as Ishmael at Isaac,) saying, plain dealing is a jewel, and he that uses it will die a beggar. Indeed they will not stick to brand them with the odious terms of hypocrisy and dissimulation, though of all sort of people they are farthest from it: especially, if God suffers any affliction to fall on them, (as on his servant Job) then with Job's wife and friends, they will be ready to upbraid to them their integrity and uprightness, as if all had been only in show to blur men's eyes. But if any that indeed with a hollow heart have made profession, do fall away, and so be discovered (as Judas, Ananias, Demas, and such other) their examples shall be cast in the teeth of the most upright.

And if, notwithstanding all this, they shall remain constant (as Job did) and not suffer their innocence and integrity to be outfaced, then will they object against them the censure of other men, and say of them, However you think of yourselves, yet others, and those good men too, think not so well of you: if you were wise, you would give more credit to other men's judgment, than to your own: for men are blind and partial in judging themselves.

Many by these and such like discouragements have been moved to make no account of truth, but to leave it to such as better esteem it than they: others, to cast it away, and to yield to the times, both for religion and conversation, showing themselves as superstitious or profane as the worst. I will therefore as an antidote against those poisonous objections, discover the vanity of them, and show how these wiles may be avoided.

§. 14. Of the necessity of Truth in Religion.

Against fast holding truth in judgment, two things are especially objected. One, that it is not necessary: the other, that it is dangerous.

Object. 1. They say it is not necessary, because a man may be saved in any religion.

Answer. This is a most false and impious position, the very bane of true religion. The Apostle expressly says, there is one faith. In that Christ terms himself the Way, the Truth, the Life, does he not imply that he is the only true way that leads to life? That curse which the Apostle thunders out against all that preached any otherwise than he had preached, ought to terrify us from yielding to anything but the truth. He pronounces them damned who believe not the truth.

§. 15. Of the pretended danger in maintaining Truth.

Object 2. The danger which they allege, is either in regard of conspiracies, treasons and insurrections which Princes and Governors are subject to, if they be too stiff in maintaining truth of Religion: or persecutions which subjects are likely to fall into, if they be too resolute in professing the Truth.

Answer. For the danger of Princes and Magistrates, they need not to fear, because they have God to watch over them, and to be their protector, so long as they maintain the Truth. Not to search after examples of other ages and places, consider how miraculously God preserved Queen Elizabeth (of blessed memory) both from invasions of enemies abroad, and also from many conspiracies of Traitors at home. After 44 years, and 4 months prosperous reign, in peace she ended her days, notwithstanding all dangers whatever. Many treasons, close, cruel treasons, such as the like in all former ages have not been heard of, have also been intended against our present royal Sovereign: what has been the issue? They which laid the snares were caught themselves, and he yet remains safe, (and long may he remain safe.) Surely God has respect to the Truth, which has been, and still is maintained in this land. Our neighbor King thought to avoid danger by letting go [reconstructed: the] Truth, and yielding to idolatry: but thereby he cast himself out of the protection of the God of truth. What followed thereupon? One sorry villain slew him in the midst of his guard.

As for the persecution which is raised against others, it is a note of blessedness, a matter of rejoicing: and in this respect a strong motive to persuade us fast to hold Truth.

§. 16. Of the pretended trouble of conscience, which sincerity is said to cause.

2 Against truth of heart, and remaining steadfast therein, are objected, 1. Vexation of mind. 2. Wearisomeness. 3. Outward troubles. 4. The judgment of other men.

Object 1. The Devil suggests to many, that it is impossible always to keep the heart upright: and that if there be a little failing, the conscience is so troubled, as it can hardly (if at all) be quieted: and thereupon infers, that it is best not at all to regard truth of heart.

Answer. There can be no better, no more sovereign a preservative against trouble of conscience than truth of heart. This kept Job from despair: this made Hezekiah bold. Truth of heart is a strong prop to a man in the midst of his manifold infirmities: for it is impossible to keep the heart free from all corruption, but yet there may be truth in heart. Every corruption, though it argues imperfection, yet it argues not hypocrisy, if it steal into the heart against our honest purpose, and against our earnest desire, and being discerned, causes godly sorrow, and Christian watchfulness, both in purging the heart of that which has entered in, and also in keeping it that the like enter not in again. But where there is no truth of heart, it is utterly impossible that there should be any sound comfort. If such a man's conscience be ever troubled, it will be overwhelmed and drowned in despair.

§. 17. Of the pretended wearisomeness of Sincerity.

Object 2. Again, he suggests that it is a wearisome thing to keep the Girdle of Truth always close to us. None can hold out, the most upright have fallen away, as Demas and others.

Answer. It seems wearisome only to those who never felt it, never knew it. I may say of it, as Christ of his yoke, It is easy and light. Indeed, it is sweet and pleasant to him that has indeed tasted of it. As for those which have fallen, they never had a grain of Truth in their hearts: all the show they made, was only a show: They fell because they had no Truth in them. Had they been upright, they would have continued so, for mark the upright man: the end of that man is peace.

§. 18. Of the pretended judgments on the upright.

[reconstructed: Object.] 3. Further, he infers that the most upright are plagued as much, if not more than others. How then can their uprightness be pleasing to God?

Answer. Corrections are not tokens of God's wrath, but of his love, when they are laid on his children. The upright have many judgments inflicted on them for proof of their uprightness, (as Job) and therefore for their good, and for their glory, yea also for the glory of God.

§. 19. Of others' opinions concerning a man's sincerity.

[reconstructed: Besides] he labors to persuade men that they deceive themselves, in thinking they have truth of heart, when they have none, because other men judge not so well of them, as they themselves.

Answer. No other man can so well discern the Truth of heart, as a man's own self: For what man knows the things of a man, save the spirit of a man which is in him? As other men may judge a hypocrite to be upright, when the hypocrite in his own conscience knows himself to be so: so they may judge an upright man to be a hypocrite. But another man's judgment cannot make the hypocrite to be upright: why then should it make an upright man a hypocrite? The hypocrite's conscience condemns him, though all the world acquit him: and the upright man's conscience will uphold him, as Job's did, though all the world condemn him. [reconstructed: Beloved], if our heart condemn us not, then we have boldness toward God. For every one stands or falls to his own master.

§. 20. Pretended hindrances of plain-dealing.

3 Against Truth in words and deeds are objected, I know not what hindrances and inconveniences.

Object 1. Truth is a hindrance, in that it keeps men from much gain: for some say, there is no living without lying, and using the common secrets of trades.

Answer. It were much better to want gain, than to get it by any deceit of word or deed. The bread of deceit is sweet to a man, but afterwards his mouth shall be filled with gravel: A curse remains on that gain which is deceitfully gotten.

But this pretext of hindrance is a mere pretext, utterly false: for there is not a more sure means of gain than truth in word and deed: and that in a double respect.

1. Because most men desire to deal with such: so as they shall have the best custom: no man is willing to be deceived, but all desire that others should truly and plainly deal with them, however they deal with others.

2 Because God's blessing (which brings gain, and makes rich) goes with the upright.

§. 21. Pretended inconveniences of plain dealing.

Object 2. The inconveniences are, that the upright are laughed to scorn: they are a byword in every man's mouth, yea, they are trodden under everyone's feet, and they are made a prey.

Answ. All these we may put as flowers into our garland of glory, and rejoice in them, as we heard of persecution: for Christ makes them kinds of persecution.

Thus we see that truth, notwithstanding all that can be objected against it, is worth the keeping: all the cavils of the Devil and his instrument are of no force to make us little regard this girdle of verity, or lightly to let it go: indeed, such is the virtue of truth, that like the palm tree, the more it is pressed down, the more it grows.

§. 22. Of holding truth more steadfastly for opposition.

Let us do with this and other pieces of spiritual armor, as men do with their cloaks which cover their bodies: if the wind blow hard against them, they will so much the faster and closer hold their cloaks. Even so, the more Satan strives to deprive us of our spiritual robes, the more careful and steadfast ought we to be in keeping them.

In particular for this girdle of verity, it is so much the more highly to be accounted of by us, who are the Lord's faithful soldiers, by how much the less reckoning is made thereof by the greater number of people.

In these days all is for show, little or nothing in truth. As building, wares, apparel, and the like, are all of the slightest stuff, but with the fairest gloss and show that may be; so our religion and all things else. That religion which outwardly is most glorious and pompous, is most embraced, as being the best; whereby it comes to pass that Popery has gotten such liking of many. Who almost is careful to set himself always in God's presence, and as Enoch to walk with him? Many who seem very devout at church, seldom or never have any religious exercise at home in their family, much less in their closets before God. For their words, they shall be as fair as may be before a man's face, but full of falsehood, indeed, most bitter and virulent behind a man's back. And for actions, all are to blur the dim eyes of men. All the care is to keep credit with men: wherein while men think to deceive others, they do most of all deceive themselves, and their own poor souls, which shall another day answer for this deceit.

The Fourth Part.

(Ephesians 6:14) And having on the breastplate of righteousness.

§. 1. Of Righteousness in general.

The second piece of our spiritual armor is righteousness, compared to a breastplate. Fitly is this inferred upon the former: for truth is the mother of righteousness, they cannot be severed. In handling this point, I will show, first, what righteousness is. Secondly, how fitly it is compared to a breastplate. Thirdly, how this breastplate is put and kept on. Fourthly, what is the benefit of it. Fifthly, what are the wiles of the Devil to keep us from it.

Point 1. Righteousness is our conformity to God's Law, a holy quality wrought in us by God's Spirit, whereby we endeavor to square and frame all our thoughts, words, and actions, to the righteous rule of the Law of God. It is that which we commonly call justice, a virtue whereby is given to every one their due, whether it be to God or man. Righteousness is often restrained to that part of justice, which respects man, and so is the sum of the second table; but then either some other word is joined with it, which has reference to God, as holiness (Luke 1:75): or else some circumstance of the place restrains it to man, as (Deuteronomy 24:13). But otherwise, when there is no other word or circumstance which restrains it, then it extends itself to the whole Law, as here.

The Law of God is a right and perfect rule, and declares what is due to God and man, so that a conformity to that is righteousness.

§. 2. Of the kinds of Righteousness.

Object. This is such a piece of armor, as none in this life can attain to, but Christ Jesus the true natural Son of God, who by an excellency and propriety, is called that just one. Of him it is properly said; That he put on righteousness as a breastplate. Indeed at first, God made man righteous, and in heaven the Saints shall be all just and perfect: but on earth there is none righteous, no not one.

Answer. There is a double righteousness mentioned in the Scripture, one legal, framed according to the exact rule, and strict rigor of the Law. The other Evangelical, accepted according to the gracious favor and limitation of the Gospel. The Law requires two things. First, an absolute perfection in every part, point, and degree thereof. Secondly, this perfection in that very party who is justified thereby. For Moses thus describes the righteousness which is of the Law, that the man, (even the man himself, in and by himself) which does those things (even all those things which are written in the Law, according to the uttermost extent of them) shall live thereby: but cursed is every man that continues not in all things, etc.

By the Gospel both those are limited, and the rigor of them mitigated. For there are two parts of Evangelical righteousness, one of faith, the other of a good conscience.

The righteousness of faith is Christ himself, with his righteousness imputed to us, and by faith received of us — in which respect Christ is said to be the end of the Law for righteousness to every one that believes. The end of the Law is to justify and save those which fulfill it. Now we, by reason of the flesh dwelling in us, cannot fulfill it. Christ therefore subjected himself thereto, he perfectly fulfilled it. To them which believe, his perfect righteousness is imputed; so as they are justified and saved thereby. Thus is Christ the end of the Law, and that, which by the Law was exacted of our own persons, by the Gospel is accepted for us in Christ, who performed it. This righteousness of faith is comprised under the fourth piece of spiritual armor, verse 16. Here therefore is especially meant the righteousness of a good conscience.

§. 3. Of that Righteousness which is here meant.

This righteousness is a powerful work of God's Spirit in the regenerate, whereby they endeavor to approve themselves to God and man, by performing what God's Law requires to be performed to both.

I term it, First, a work of God's Spirit, because it is the Spirit which quickens, and enables us to do what we do.

2. Powerful, because we are by nature dead in sins, and not able of ourselves so much as to think a good thought.

3. In the regenerate, for that only which is born of the Spirit, is spirit.

4. Endeavor, for this being true and earnest with the very uttermost of our power, is the greatest perfection which in this world we can attain to.

5. To approve to God and man, because duties are required towards both.

6 What God's law requires, because that shows what God does approve, and what man should approve. This was that righteousness for which Zachary and Elizabeth were commended (Luke 1:6).

This consists of two branches: first, to abstain from evil; secondly, to do good. David describing a righteous man, says: "Surely he does none iniquity, but walks in the way of God" (Psalm 119:3). Often does the Scripture join those two together, as two essential parts of righteousness (Psalm 34:14; Isaiah 1:16-17): except these two do concur, the breastplate is not sound.

§. 4. Of resembling Righteousness to a breastplate.

Point 2. The second point is concerning the fit resemblance of Righteousness to a breastplate. The original word translated breastplate, properly signifies that part of the body, wherein the vital parts, as the heart, lungs, liver, and the like do lie: the whole upper part of a man's body before, even from the neck to the thighs, is comprised under this title. Hence is it, that that piece of armor which covers this part of the body, has the same name. The use of this piece is to keep safe the vital parts, and preserve a man from being mortally wounded, or killed downright.

Thus does righteousness keep the Christian soldier safe and sure, that the Devil with all his assaults cannot pierce his soul, and so utterly destroy him. A Lion which is strong among beasts (Proverbs 30:30), may be taken and destroyed (1 Samuel 17:3, 6), but so cannot the righteous. This use of righteousness will yet more evidently appear, if we consider what it is that does indeed mortally wound the soul, and draw forth the vital blood and very life of it. It is sin, and nothing but sin, that can destroy the soul. By it did Satan first wound and kill our first parents. By it has he from time to time prevailed in the world. For sin first provoked God's wrath; procured the curse of the law; brought death and all the concomitances thereof: the very sting of death is sin (1 Corinthians 15:56). Sin first kindled hell fire, and still continues to blow up and inflame the same.

Where the breastplate of righteousness is well put on, there sin has no power. Righteousness is as contrary to sin, as water to fire, and it will soon quench the heat of sin.

§. 5. Of putting on the breastplate of Righteousness.

Point 3. This breastplate of Righteousness is put on by the right practice of true repentance, which, according to the proper notation, and true meaning of the word, is a change of the mind, namely, such a change as brings forth a reformed life. This true alteration of the mind and heart, first causes a thorough detestation of our former wicked course, together with an utter abjuration, and renouncing of the same: and then a holy resolute purpose to lead another kind of life, and instead of former sins to practice contrary duties: as if a man in former times have been profane, to be so much the more religious for the time to come: if a blasphemer before, more careful to honor the name of God; if riotous, so much the more sober, etc. These are fruits worthy of repentance (Matthew 3:8). So long as these two fruits of repentance — first, an utter detestation of all former wickedness; secondly, a constant resolution, and faithful endeavor, to perform new obedience — remain in our hearts, the Devil cannot easily, if at all, prevail against us. But if the mind be not altered, and a thorough change wrought therein, though there should be some means to restrain us from sin, and provoke us to do many good things, yet would the Devil soon get advantage against us. Sin is deceitful (Hebrews 3:13); Satan is subtle and busy (1 Peter 5:8); if therefore we be not altered in our hearts, the means of restraint being removed, soon shall we be brought to return to our old wicked course, like the dog to his vomit, and the sow to the mire (2 Peter 2:23): for though the sow be outwardly washed never so clean, yet because her swinish nature is not altered, so soon as she comes at mud, she besmears herself again by wallowing in the mire.

§. 6. Of the benefits of Righteousness.

Point 4. The benefits of putting and keeping on this holy and spiritual breastplate, are many and great.

1. It keeps us from being mortally wounded, as we heard before: for so long as we retain a true purpose, and faithful endeavor answerable thereto, we shall never give ourselves over to commit sin.

Objection. They who have had the most holy resolution have been wounded, and that very deeply: witness many of the best saints, as Noah, Lot, David, Peter, and others.

Answer. 1. At such times as they fell so foully, they forgot their resolution; their breastplate was laid aside. 2. Though the sins of such seemed gross and mortal in the kind or outward act, yet were they not so in their manner of performing them: they did them not with a full swing and sway of will; their soul was not (to speak properly) mortally wounded: for all their wounds (though they seemed very sore and deep) were cured; indeed, many times their slips and falls were like to the breaking of a man's arm, or leg; which being well set again, is the stronger.

2. It brings great assurance of our effectual calling, and spiritual union with Christ, indeed even of our eternal election, and salvation. For God having chosen us that we should be holy, they that indeed are holy, may be sure they are chosen of God, and born of God. To this purpose says Saint John, "If you know that he is Righteous, you know that everyone which does Righteousness, is born of him" (John 2:29). Being sure of these, how can we be mortally wounded?

3. It procures a good name in God's Church while we live, and a blessed memory after we are dead; if any speak evil of us, they shall be ashamed (1 Peter 3:16). Thus this breastplate keeps them from many scars and scratches (2 Corinthians 8:18; Proverbs 10:7).

4. It confirms the truth of religion, and so it may be a means to win such as are without, to strengthen those that stand, and to stir up all to a holy emulation (1 Peter 3:1; 1 Thessalonians 1:6-7; 2 Corinthians 9:2).

5. It does highly honor our Lord and captain, whose soldiers we are. This motive does Christ use to stir us up to put on the breastplate of Righteousness (Matthew 5:16).

§. 7. Whether man's Righteousness be meritorious.

Many and sundry are the wiles which the Devil has against this breastplate, and those either to make it of no use, or to make us either not regard it, or to wax weary of it.

He draws on some to crack and break this breastplate of Righteousness, by beating it out further than the metal thereof will bear it, that is, (to speak plainly) by making Righteousness to be meritorious. Herewith he beguiled the Scribes and Pharisees, and such as embraced their doctrine, and egregiously has he besotted the Papists herewith.

For avoiding this [reconstructed: deceit], we are duly to consider what things are required to cause merit, and how far short our righteousness comes thereof.

Merit respects both the parties that give and receive the reward, and also the work for which the reward is given.

He that upon merit rewards, must receive something for that he gives, and in that respect is bound in justice, to give the recompense which he gives.

He that merits, must

1 Be free, and not bound by duty to do that which he does.

2 Be able of himself, and by himself, even by his own power to do it.

3 Do nothing afterwards whereby he forfeits that which once he has merited.

The work must both be perfect every way, so as no just fault can be found with it, and also worth the reward that is given for it.

Our righteousness can attain to the height and pitch of none of these. For

1 It is God who gives the reward. But is it any thing to the Almighty that you are righteous? Or is it profitable to him that you make your ways upright? If you be righteous, what give you to him, or what receives he at your hands? If God receives nothing by our righteousness, what is the bond whereby he is indebted and obliged to us? Mark the answer of the Lord himself, Is it not lawful for me to do what I will with mine own? Whatever the Lord gives, upon mere mercy and favor he gives, and in rewarding our righteousness, he rewards his own work.

2 It is man who works righteousness: but man is a servant to God, many ways bound to perform all the service that he can: yet is he not sufficient of himself to think any thing as of himself: but his sufficiency is of God. It is God who works in him both to will, and to do. Besides, if it were granted that a man had at any time of himself, through his own power done any thing, to which he were not bound, yet in other things has he sinned, (for all have sinned) and thereby made forfeiture of his former merit.

3 All our righteousness being as filthy clouts, what show of perfection can there be: if otherwise it were perfect, yet this conceit of merit would make it imperfect: for this is not the end why it was commanded. If Adam in his innocency, had had any conceit of merit, he had thereby stained his obedience: this conceit does so deface the best work, that it makes it most odious: for it is directly contrary to the free grace and all sufficient merit of Christ Jesus. But if notwithstanding all this it were perfect, yet such is the glory which God gives, that our righteousness can no way be worthy of it. It is a far most excellent and an eternal weight of glory.

If these points be seriously weighed, and if withal we daily take a view of our righteousness, and compare it with the rule of God's Law, and be truly humbled for the defects and imperfections thereof, this erroneous and arrogant conceit of merit will not easily seize upon us.

§. 8. Of the Use of Righteousness.

If Satan prevails not that way, he will labor to persuade men that this Breastplate of Righteousness is needless, because Christ has wrought a full and perfect redemption, and left nothing for them to do: by his Righteousness they shall be justified and saved: so as they which have the shield of Faith, need not this Breastplate. By this wile did Satan beguile many Christians in the Apostles time, taking advantage by Saint Paul's sound and orthodox doctrine of justification by faith without works: for the redress of which Saint James, and Saint Jude were moved to write their Epistles. Hereby also has he beguiled many in these our days, who have been delivered from the darkness of Popery.

For avoiding this, we are duly to weigh what is the end and use of Righteousness. Though it be not a meritorious cause of salvation, yet is it a means of attaining to salvation, the way appointed of God for us to walk in to it; so that although we be not saved for our Righteousness, yet we cannot be saved without it. The unrighteous shall not inherit the Kingdom of God. Without holiness no man shall see God. For God has chosen us that we should be holy: and Christ has redeemed us that we should serve him in holiness and Righteousness. For this end appeared the grace of God, which brings salvation to all men, that we should live righteously. To holiness God has called us: and we are created to good works. Thus we see how false a suggestion it is, that Righteousness should be needless; it is clean contrary to the express charge of the Apostle, that we should learn to show forth good works for necessary uses.

Whereas it is pretended, that the shield of Faith is sufficient, we are to hold it for a ruled case, that God makes nothing in vain. Those things which God has joined together, let no man put asunder. Therefore though we saw no diverse and distinct ends of Faith and Righteousness, yet God having appointed both, both must be used. But there are diverse uses, apparent to all that will observe them. Righteousness is needful to testify our obedience and thankfulness to God, to profit our brothers, to prove our faith, to give evidence of our election, vocation, and justification, and to maintain our cause against the cavils of profaneness, impiety, wickedness, etc. Faith is needful to apply Christ's Righteousness, to support us against the imperfections, and defects of our Righteousness, and for many other good uses, of which we shall hear on the 16th verse.

§. 9. Of the Issue of Righteousness.

A third sleight that the devil has, is to persuade men that this Breastplate of Righteousness is very cumbersome and toilsome, and it will make us weary; for it is against our natural disposition, and will be a hindrance of honor, wealth, ease, pleasure, etc. Herewith he beguiled Esau, Demas, and many other. I may too truly say it, that herewith he beguiles most which profess the truth of Religion. Some cast away this Breastplate for promotion sake, not caring how they bribe, flatter, please and fawn upon great men: others for wealth, oppressing, defrauding, and many ways wronging their neighbors: others for their pleasures, profaning the Sabbath, swearing, eating and drinking, to gluttony and drunkenness, using unlawful games, immoderately pursuing lawful pastimes, attiring themselves in strange apparel above their estate, unbecoming their place, etc. Others to avoid outward reproach, for fear, directly against their heart and conscience (I speak it with great horror of heart) are profane and unrighteous, because it is counted a disgrace to be Righteous.

For avoiding this, we must have more respect to the assured issue of righteousness, than to some present seeming inconveniences thereof. We know that the armor which soldiers wear on their bodies, is for the time cumbersome and heavy: yet for safety they refuse not to wear it: they consider that it is much better to endure a small burden for a while, than to endanger their lives, and lose the victory. Now such is the blessed fruit and issue of righteousness, that all the honor, profit, and pleasure that can be lost, or all the reproach or shame that can be endured for it, are not worthy of the crown of righteousness, which the Lord the righteous Judge will give to his righteous servants. It were almost an infinite task to declare what the Scripture, the word of truth has delivered concerning the issue of righteousness. Generally it says, the Lord loves righteousness (Psalm 11:7). Verily there is a reward for the righteous (Psalm 58:11): blessings are on the head of the righteous, etc. (Proverbs 10:6). Particularly for the righteous person himself in this life, it is said, that the eyes of the Lord are upon the righteous (Psalm 34:15). God will grant the desire of the righteous (Proverbs 10:24). The Lord delivers the righteous out of all trouble (Psalm 34:19). The righteous shall never be forsaken (Psalm 37:25). The righteous shall be glad (Psalm 68:3). The righteous shall flourish like a palm tree (Psalm 92:12). The righteous are bold as a lion (Proverbs 28:1). The way of the righteous shines as the light, etc. (Proverbs 4:18). For his death, the righteous has hope in his death (Proverbs 14:32). The righteous are taken away from the evil to come (Isaiah 57:1). After death, the memorial of the righteous shall be blessed (Proverbs 10:7). The righteous shall be had in everlasting remembrance (Psalm 112:6). At the resurrection, the righteous shall go into life eternal (Matthew 25:46). The righteous shall shine as the sun in the kingdom of their Father (Matthew 13:43). For their posterity, the generation of the righteous shall be blessed (Psalm 112:2). Their seed shall not beg their bread, etc. (Psalm 37:25).

Here we see matter enough to answer all the disadvantages that may be objected against righteousness. Moses having an eye to the recompense of the reward, forsook the honors, pleasures, and riches of Egypt: three such baits as all the world most greedily snap at. Christ for the joy which was set before him, endured the cross, and despised the shame (Hebrews 12:2). Thus if we set the end and issue of righteousness before us, it will make us to let go all earthly matters to hold it fast: for our souls find much ease through the burden that the flesh feels thereby. In a word, great is the dignity, and admirable are the privileges of the righteous.

§. 10. Of the Comfort of Righteousness.

Out of the answer to his first suggestion, (if the devil prevail by none of the former) he will seek to persuade us that this breastplate of righteousness can stand us in no stead: because all our righteousness is as a menstruous cloth (Isaiah 64:6): all is but dung and loss (Philippians 3:8). Thus he beguiles many weak Christians, and often brings them to utter despair.

Answer. For avoiding this, we are to be informed that though our righteousness, considered in itself, and compared with the perfect rule of the law, be exceeding defective; or opposed to the righteousness of Christ, be dung and loss; yet as it is a work of God's holy Spirit in us, proceeding from a heart purified by faith, all the imperfections thereof being covered with the perfect righteousness of Christ, it is acceptable to God, and such a thing as we may receive much comfort in. Therefore though our righteousness in itself afford no matter of boasting, yet in regard of God's gracious acceptance, it is a thing much to be labored after; indeed also to be rejoiced in.

§. 11. Of All the Parts of Righteousness United.

If the devil cannot by any means bring us wholly to reject all righteousness, he will endeavor to make us careless in some parts thereof, or at least negligent in taking the present opportunity: as if it were sufficient only in some things to be righteous, because God is merciful to forgive us all our defaults (Psalm 103:3): or upon our death-beds to turn from our unrighteousness, because when the wicked turns away from his wickedness, he shall save his soul alive (Ezekiel 18:27). Herewith in all ages he has beguiled many thousands.

Against the first part of this suggestion, we are to know that the several parts and branches of righteousness, are so firmly and inseparably knit together, that the parts cannot be severed without the destruction of the whole. For righteousness is as a chain of many links, the several links of this chain, are those several duties which the law requires to be performed to God and man: let any one of the links be taken away, the chain is broken; if the chain be broken, that which did hang by it must needs fall down. To this purpose says the Apostle, whoever shall keep the whole law, and yet fails in one point is guilty of all (James 2:10). Righteousness is compared to a garment, as well as to a breastplate. A garment must cover us all over: indeed our righteousness must be like Christ's coat that may not be divided (John 19:23-24): if it be cut in the middle, it cannot but make us ashamed, as David's servants were when their coats were cut (2 Samuel 10:4-5).

Objection. If this were so, who should be saved? For in many things we sin all (James 3:2).

Answer. Indeed all sin in many things: but all sin not after the same manner. The righteous when they sin, are drawn into sin either through their own weakness, or through the violence of some temptation: they take not liberty wittingly and willingly to nourish any sin, or omit any duty: in which respect they are said not to commit sin: and it is noted as a property of the righteous to walk in all the commandments of God (2 Kings 23:25; Luke 1:6). When a righteous man is thus careful and watchful in avoiding sin, and doing his duty, then will the Lord be merciful to pardon him his infirmities: but if any willfully continue in any sin, what remains but a fearful looking for of judgment?

§. 12. Of the Danger of Deferring Repentance.

Against the second part of the suggestion, we are to know that although whenever an unrighteous man truly repents, he shall be pardoned, yet he cannot truly repent whenever he will. He that refuses to turn when God calls him, provokes God to give him over to the hardness of his heart. As for such as think to repent at their death, how know they what warning they shall have of their death? May they not suddenly be taken away as Belshazzar (Daniel 5:30), and the rich fool (Luke 12:20)? But what if some sickness come before as death's harbinger? Surely there is little hope that such as before have not, should then turn to God: for then commonly is the body weak, the spirits faint, the heart dull, the mind troubled, and the Devil most busy about us: and God has given no promise to the unrighteous to succor him at that time, but rather the contrary (Proverbs 1:27, etc.).

Objection. Christ was merciful to a thief at the time of his death (Luke 23:43).

Answer. 1. That one example of that kind is recorded, that none should utterly despair: 2. Only that one, that none should presume: 3. It cannot be proved that purposely he put off his repentance to that day. 4. It is not safe to make an extraordinary action (as this was) a pattern: for Christ did then miraculously work on that thief, to give in that moment of his humiliation an evidence of his divine power.

§. 13. Of being over-just.

Lastly, he beguiles many by suggesting that they may be over-just, and so makes them the less careful in putting on the breastplate of righteousness.

Answer. For avoiding this, know for an undoubted truth, that in true righteousness a man cannot be over-just: that is, too strict in avoiding any sin, or too conscientious in performing any bound duty. For why? Every sin is mortal. And of every duty an account is to be given: for they are the talents which God has committed to our charge.

But for a man to make a righteousness to himself which is not grounded on God's word, and therein to be strict, is to be over-just. To count such things to be sin, which by God's Law are not made sin, is to be over-just: to be a busybody, is to be over-just: to be censorious without just ground, is to be over-just, &c. But go along by God's word, which is the rule of righteousness, hold close to it, and you cannot be over-just.

Thus we see how God's word is able to make us wise against all the wiles of the Devil. Let our care be to make good use of that wisdom.

§. 14. A direction for the use of Righteousness.

1. Learn we what is true righteousness, that we trust not to a counterfeit breastplate, and be pierced through while we think ourselves safe.

2. Acquaint we ourselves with the use, end, beauty, benefit, and necessity of righteousness, that we may be the more desirous to get it if we have it not: or if we have it, the more careful in keeping it fast on, and close to us.

3. Let a daily examination be made of our life past, that of all our former unrighteousness we may truly and soundly repent: and with the true evidences of our former righteousness, our consciences may be comforted in the day of trial. The Apostle comforted himself in the midst of his troubles with the testimony of his good conscience.

4. Let there be a holy resolution for the time to come to walk on in the way of righteousness, without turning to the right hand or to the left. Behold David's resolution, and Paul's practice.

For the better performance of this most holy resolution,

1. Put on righteousness with all the parts thereof.

2. Remove all impediments at the first, and give no place to the Devil.

3. Wax not weary, but be constant.

The Fifth Part.

Ephesians 6:15. And your feet shod with the preparation of the Gospel of peace.

§. 1. Of the Grace here meant.

The third piece of Spiritual Armor is not so plainly and distinctly laid down as the former. It will be needful 1. To search out what is that particular grace which is here meant. 2. How fitly it is compared to that part of harness which is here implied. 3. How the grace here meant is gotten. 4. How needful and profitable it is. 5. How it has its perfect work. 6. What are the extremes contrary to it. 7. What wiles the Devil uses to deprive us of it.

1. Because the phrase which the Apostle uses is somewhat doubtful and ambiguous, there are many discrepant opinions about that which is meant thereby.

Among those many, there are two which come nearest to the point, and are implied under the description of this grace, though neither of them (as I take it) be the grace itself. One is knowledge of the Gospel, the other is peace of conscience. The former is implied under this word Gospel, (for without knowledge of the Gospel the soul cannot be settled. The Gospel to him which knows it not, is no Gospel, of no use at all.) The other is implied under this word Peace, whereby is meant that peace of conscience, which by the knowledge of the Gospel is wrought in us. But the preparation here spoken of, is another grace distinct from both these; even an effect which follows from them both. Therefore as the causes of a thing are not the thing itself, so neither of those graces severally considered in itself, is the distinct piece of armor here meant. The Syriac translator well clears the meaning of the Apostle, who thus turns it; Put as shoes on your feet the preparation of the Gospel of Peace. Under this word preparation then (according to the literal and grammatical construction, which is the best and surest) is the grace itself comprised: for it implies a furniture which the Gospel of Peace procures and prepares: or a heart settled, resolved, and prepared by the Gospel of Peace, to go on to God through all difficulties. Now the very grace itself which thus settles the soul, I take to be patience: for it is without all doubt, the drift

1. Some take the preparation of the Gospel to be a readiness to preach the Gospel, thinking that the Apostle alludes to that prophecy of Isaiah; How beautiful are the feet of him that declares peace (Isaiah 52:7).

Answer. Thus this piece of armor should appertain only to ministers,

whereas it is clear that the Apostle prescribes the whole Armor to all Christians.

2. Other, to be a promptness to profess the Gospel, agreeable to Saint Peter's counsel, Be ready (or prepared) to give an answer; &c. (1 Peter 3:15).

Answer. This promptness and readiness, is rather an effect of the grace here meant, than the grace itself, as we shall after hear.

3. Other, to be an Evangelical obedience.

Answer. Thus would it be confounded with the former grace. For righteousness is an obedience to God's word.

4. Other, to be the Gospel itself, alluding to that of David, Your word is a lamp to my feet (Psalm 119:105).

Answer. The phrase which the Apostle here uses, shows that not so much the Gospel itself, as something wrought thereby, is here meant.

and scope of the Apostle, to arm the Christian soldier against trouble and affliction, by this particular piece of spiritual Armor here meant: but what grace so fit thereto as patience? This was it with which Job, to use Christ's phrase (Luke 21:19) did even possess his soul. And this is it which Saint James prescribes as a means to arm us against trouble (James 1:3-4, etc.). For patience is a gift of God, whereby we are enabled to bear those crosses which God lays upon us. Many were the troubles which the Christian Hebrews endured for profession of the Gospel: to enable them to endure all those troubles, the Apostle says; They had need of patience. Under this word Patience I comprise all those first graces of the Spirit, whereby the Gospel teaches that men are prepared to go with Christ into the field; as the denial of one's self, that taking up of one's cross, with resolution to follow Christ. It is here called a preparation, because by it a man is fitted, prepared, and made ready to go on in his course, notwithstanding all dangers and distresses whatever meet with him in the way to hinder him. It is said to be the preparation of the Gospel, because it is the Gospel which teaches it, and is the cause thereof: nothing but the Gospel can prepare a man's heart against trouble. Lastly, this epithet Peace, is added to show what the Gospel brings to us, and works in us, namely, peace to God, as we shall after more fully hear. To conclude this first point, in brief note, that it is the knowledge of the glad tidings of reconciliation, which pacifying our conscience, prepares our hearts, and works in them true sound Christian patience, whereby we are ready to march on in our course against all annoyances.

§. 2. Of the resemblance of Patience to shoes.

Point 2 2 The piece of harness whereto patience is here resembled, is that whereby a soldier's feet or legs are covered: for feet are here expressed, and the metaphor of being shod, implies as much. By feet he means legs also: the pieces of armor that are proper to this purpose, are called greaves, or leg-harness, they are also called soldiers' shoes, and boots. The metaphor may either be generally taken of all shoes, or particularly of greaves. For the general, we all know that the use of shoes is to keep our feet from sharp stones, hard clods, with the like: for our feet are naturally tender, insomuch that if we go abroad barefoot, every hard stone hurts them, every sharp stick and pricking thorn pierces them: therefore we use not to venture abroad barefoot. If any be so foolhardy as to venture, soon will he grow weary, and either sit down and go no further, or else turn back again. But if we have good boots or shoes on, then we think ourselves well fenced, and so with boldness and courage go on, whatever the way be.

To apply this. Stones, sticks, thorns, and the like, are not more grievous to our bare feet, than troubles, crosses, and afflictions are to our naked heart and soul. Now then this world through which we must pass to Heaven, being a very hard and rough way, stony and thorny, full of all sorts of afflictions; if our souls be naked and bare, not fenced with patience, and so fitted and prepared well to endure all crosses, we shall either never venture to enter into this hard way, or at least not endure to hold out therein. But if our souls be thoroughly possessed with sound and true patience, then shall we with undaunted courage, pass through all the troubles of this world.

For the particular (which is the rather to be considered, because the Apostle's whole direction is taken from war) the use of greaves and leg-harness, were to keep the legs and feet from hurts and wounds, because if they were wounded or broken, a man could no longer stand, but was overthrown. Such soldiers as stand in the front of the battle, or single themselves out alone as Goliath, most commonly have their legs fenced with these. Besides, it being a stratagem which enemies often use, to stick the way by which they know that the adverse parties must needs pass, with short stubs and pikes, ends of spears, and such like, of purpose to gall their feet and legs, and make them weary of going on; soldiers use to wear boots, and greaves, to prevent such mischiefs. Surely the Devil uses such a stratagem against Christian soldiers: for knowing in what way they are to walk to Heaven, he sets many pricks and crosses therein, as reproaches, disgraces, troubles, vexations, persecutions, by loss of goods, liberties, and lives; indeed, many times grievous torments and tortures: now if our souls be not fenced with the preparation of the Gospel of Peace, what hope, indeed, what possibility is there of going on, and holding out in that way?

§. 3. Of the ground of Patience.

Point 3 The Apostle himself in the last words of this verse shows how this Preparation, this fence and furniture of the soul, namely patience may be gotten, even by the Gospel of Peace: for it is such a preparation as the Gospel of peace teaches and works, from where it follows, that the Gospel of Peace, is the only true ground of this piece of Armor.

For the better clearing of this point, I will distinctly show,

1 What the Gospel is.

2 What Peace is here meant.

3 Why Peace is thus attributed to the Gospel.

4 How the Gospel of Peace effects this preparation.

§. 4. Of the Gospel.

Gospel, according to the proper notation of the original word, signifies a good message, or glad tidings: so it is sometimes translated, as Romans 10:15. How beautiful are the feet of them which bring glad tidings? etc. The same notation may our English word Gospel admit: for spell in ancient time 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 to the sons of men. An Angel from heaven thus expounded this word; for having said, "I bring you glad tidings," he adds that to 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 excellence and propriety termed Gospels, or to speak as the Scots do, Evangels, 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 was or could be brought to mankind than this, that Christ a Savior was given to them; so that this message may well be called a Gospel or Evangel. In it is the very fullness of God's favor manifested.

Section 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 of which there was a sweet harmony and concord between God and man; God having revealed to man what was his good will, pleasing and acceptable to 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 toward man, whereby God was moved to offer reconciliation to man; withal he gave to 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 (Romans 16:20) and Christ our Peace (Ephesians 2:14), Prince of Peace (Isaiah 9:6). And God is said in Christ to reconcile the world to himself (2 Corinthians 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 to 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.

Section 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 still continues to publish the same: neither the Law, nor any human writings can do this: therefore so soon as one Angel had declared this glad tidings, a whole troop of heavenly soldiers cried out, "Peace on earth." It was the Gospel which declared peace to Adam, Noah, Abram, and the rest of the saints in all ages, before and since Christ's time. They therefore which preach the Gospel are said to publish peace.

2 It is a powerful effect of this Gospel, to work peace in them 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 (Galatians 3:2; 2 Corinthians 3:8). 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 for ever, as he did the Devils, because man willingly and rebelliously broke this peace; yet to magnify his mercy toward man, he spared not his Son, but gave him to be our peace, who (to use the Scripture phrase) slew hatred, and made peace (Ephesians 2:16): indeed 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 (Matthew 22:2, etc.; Luke 14:16, etc.); if we do as they who were invited to it, how justly do we deserve to be deprived of this peace?

What a blessing it is to have the Gospel preached among us: the Gospel of Peace, such a peace as passes understanding (Philippians 4:7)? 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 to it, even as they tender their peace.

Section 7: Of the ground of true patience.

From that which 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 to which he should be brought (Genesis 12:2-3). This was that glad tidings which the Lord brought to Moses (Exodus 3:6-7), to Joshua (Joshua 1:5), to Gideon (Judges 6:12), 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 bear with patience, have had their feet shod, that is, their hearts armed and prepared with 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 other, 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 appears both by that profession which he made thereof, a little before his suffering (saying to his Father, You loved me before the foundation of the world,) and also by those titles which in his most bitter agony he gave to God, as in the Garden, O my Father, etc. On the Cross, My God, my God.

Section 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 further consider how it does prepare the soul of man to endure. This it does 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, most sure it is that nothing can make us miserable, but only sin: sin is the very sting of all troubles and crosses: sin is it which makes them to be heavy burdens: this makes trouble of conscience to be intolerable: death and the grave to be most terrible: the devil which has the power of death to be so horrible: indeed, the Law of God, and God himself to be so full of dread and terror. Let sin be removed, and our conscience assured thereof; then may we, then will we comfort ourselves in all troubles: for then shall we 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, indeed, as his physic to purge out our corruptions, and as proofs of his graces in us. Then will our conscience rest quiet and well 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, till the day of the consummation of our eternal bliss in body and soul: indeed, then shall we not need to fear the devil, because he can have no power over us, much less hell and the torment thereof. Therefore does David annex blessedness to remission of sin: so that upon this ground might Christ well say to the man sick of the palsy, Son, be of good comfort.

This being so, the Gospel of Peace which assures us of our reconciliation with God, and of the remission of our sin, assures us also that nothing can hurt us, because the sting of every thing, 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 [reconstructed: Gospel, we] know that all things work together for good, to them who love God. For the Gospel assuring us of reconciliation with God, how can we but be assured that he 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 is death and the grave: indeed, I may truly say that the sins of those who are accepted of God, do turn to their good: not that sin is any way good in itself, being in 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 to a skillful apothecary, who can so order and temper rank poison, as it shall prove very medicinal.

Question: What is that good can come from sin?

Answer 1: In regard of God, whose mercy and grace is manifested and magnified in forgiving sin: for where sin abounded, there did grace much more abound.

2 In regard of 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 (2 Corinthians 7:10-11). It works also a 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 other, with the like.

These are two such grounds of Patience, as 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.

Section 9. Of the false grounds of Patience.

Hence learn, that all the pretended patience of heathen men, and others which knew not this Gospel of Peace, was but a mere shadow of patience: for what were the grounds thereof? Surely no much matter 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 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 (Romans 5:3).

§. 10. Of the manner of working true patience.

As we desire true patience, so labor we 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 to which,

1 The promises of God in his word are to be observed, especially such as concern our reconciliation with God, and his favor toward us; as David did (Psalms 119:49-50). 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 to true patience; we must bring them to 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 (Matthew 9:2).

§. 11. Of the necessity of true patience.

Point 4. The fourth general point to be considered, is the necessity of this piece of Spiritual Armor. Though it be compared to leg-harness, which may seem to be least necessary, yet indeed it is no whit less necessary than any of the rest: we know that if a man be not well fenced on his legs, he may receive such a blow upon them, as will clean overthrow him, notwithstanding the other pieces of armor? But if the way be rough and thorny, and the man bare-footed and bare-legged, and in that respect dares not march on, what benefit does he reap by the furniture of the other parts? To let the metaphor pass; the gift and grace itself which now we speak of, patience, is so absolutely necessary, as without it there can be no hope of attaining to 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 (Hebrews 10:36; verses 6, 12), and in that respect both that apostle, and also Saint James exhort Christians to follow them (James 5:10).

§. 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 Timothy 3:12), (Hebrews 12:6-7). These places show how rough, and full of pricks the way to Heaven is.

Experience of all ages does verify 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, of the prophets, apostles, and other saints; the estate of Christ's church in the apostles' time, after their time, and ever since even to these our days: it were infinite to reckon up all the persecutions, troubles, afflictions, and sundry kinds of crosses which God's people from time to time have been brought to. In a word, it is as possible for sheep to [reconstructed: live] quiet among wolves without hurt, as for the church in this world without trouble and persecution.

Object. 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: indeed, 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 lives (Acts 9:31).

Answer. Though the church and children of God be sometimes, 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 been always, 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 Ismaelitical persecution.

In the most quiet times of the church, he that refrains from evil makes himself a prey. Manifold [reconstructed: injuries] do the true saints receive of their wicked neighbors; they are disgraced and oppressed of the greater sort, reviled and wronged of the meaner sort: if they should have peace abroad, yet at home, even in their families shall they find troubles enough, arising from their parents, husbands, or wives, children, servants, friends, kindred, and the like. We read of, hear and see the crosses of others: every one 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) that 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 (Isaiah 59:15; Matthew 10:35-36).

§. 13. Of the authors of our troubles.

This is thus 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 fall not on us without God, is evident by many express testimonies of Scripture, as Isaiah 45:7, Amos 3:6, Job 1:21, 2 Samuel 16:11, Ezekiel 20:3, Hebrews 12:6-7. The good which God aims at, and effects by those troubles he inflicts on his children, is manifold: as,

1 The preventing of some great mischief and evil (2 Corinthians 12:7).

2 The purging out of some festering, poisonous sin (2 Chronicles 30:12, Luke 5:17).

3 The upholding and keeping us safe and steadfast in the right way (Hebrews 12:10-11).

4 The proof and trial of such gifts and graces as he has bestowed on his children (1 Peter 4:1).

That the Devil also has his hand in afflicting God's children, is clear by these (among many other) Scriptures, Job 1:9-10 and Job 2:5, 1 Chronicles 21:1, Zechariah 3:1, Luke 22:31.

That which the Devil aims at in this, 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 (2 Corinthians 12:7, Revelation 2:10, Job 1:10, 1 Thessalonians 2:18, 1 Peter 5:8). 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: this way therefore he labors by all the means he can, secretly and openly, by himself and instruments, to annoy us.

Section 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 want 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 have met with) have fallen away, and refused to go on any further in their Christian course: as they which forsook Saint Paul (2 Timothy 4:16).

Section 15: Of the benefit of Patience.

As this grace is necessary, so also is the benefit thereof exceeding great: for if we be well shod with it, no trouble will dismay us, or hinder us in our Christian course: it makes such burdens as seem very heavy to flesh and blood, to be but light and easy to be borne; and such things tolerable, which natural men think intolerable, and insupportable; indeed, it keeps us from being foiled and overcome. This made Job pass over such grievous assaults as never any, that we read of, ever endured the like (James 5:10).

When the Holy Spirit speaks of the victory which the Saints have gotten, he says: "Here is the patience of the Saints," implying, that through their patience they overcame all their troubles (Revelation 13:10, Revelation 14:12).

Section 16: Of the perfect work of Patience.

The counsel therefore 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, first, of the condition; secondly of the extent; thirdly of the continuance.

1 For the condition it must be true, hearty and sound, not feigned and counterfeit. As integrity and uprightness is a kind of perfection in all Christian graces, so also in patience.

2 For the extent it must reach to all manner of crosses, heavy and light, inward and outward, 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, or quantity they may be: in this respect, said the Apostle: "We approve ourselves in much patience" (2 Corinthians 6:4).

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 which 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 has patience to the end shall be saved" (Matthew 10:22).

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 all (for he was overcome by none) manifests 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, and God's also, and the witness of his Apostle, do all verify the continuance of his patience to the end (Job 13:15, Job 42:7, James 5:11).

Section 17: Of the kinds of crosses.

That we may the better apply this apostolic direction, as before in general we showed the necessity of patience, so here in particular we will show how necessary it is that patience have this perfect work.

This will appear by the kinds of crosses to which we are subject.

1 They are not scarecrows, troubles in show and appearance only, but such as pierce both body and soul, and make the stoutest to stoop and shrink. Therefore counterfeit patience will stand us in no stead.

2 The number of trials to which we shall be brought is uncertain: one calamity upon another (as waves) may fall upon us: that which is written of Job, how one messenger followed another, all bringing doleful news, shows what may befall any of us (Job 1:16-18). Now suppose we should as patiently bear some, as Job, but yet faint under the burden of others; where is the benefit of that former patience? Some that have endured imprisonment, banishment, and such like trials, indeed who have been ready to endure sword and fire in time of persecution, have been discouraged and turned out of their good course by reproach, and disgrace, in time of peace: others that can patiently pass over public troubles, are so disquieted with private losses, and crosses at home in their families, that they are made unfit to perform any Christian duty to God, or man. Others that can well endure pain of body, sickness and such like crosses, cannot bear vexation of mind, or disturbance of their passions.

3 It is also uncertain how long we shall be subject to trials, because the continuance of our life is uncertain. This world is the field of the Lord's battle, so long as we are in the field, the enemies will assault us: now to yield before the battle is ended, is worse than never to have endured any 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 (Hebrews 10:38).

This last point is the rather to be regarded, because most fail therein: for many can endure a heavy burden, and a sore brunt for a while, but if long it lie upon them, then they faint. This was it wherein the Hebrews failed, for the redressing whereof, the Apostle is very earnest.

§. 18. Of too light regard of crosses.

Two extremes (to which we are very prone to run, the Preacher, and which much hinder this 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: for some despise them, as matters not much to be regarded (so much the notation of the original words imply:) others faint and sink under the burden of them, as if they were unsupportable, not to be endured (so much also the notation of the other original words imply:) They look not to God who strikes: these fix their eyes too fast upon his justice and wrath. It is commonly stupidity of mind, or stubbornness of will, that makes men fall into the former. They, who are by nature stupid and blockish, have not a spiritual sense of crosses, but are like men dead drunk, (Proverbs 23:33) they endure many troubles, but receive no good by any trouble. Such were those Israelites of whom Jeremiah complains: and Pharaoh was such a one. They who are of a stubborn disposition, despise God's corrections, as the fool whose foolishness will not depart from him, though you should bray him in a mortar, etc. Such were those Israelites of whom Isaiah complains: and Ahaz was such a one. These are two dangerous rocks, at which many suffer shipwreck: two such stumbling blocks, as cause many to fall, and pitch into hell. Yet many count the first of these, (namely, so to stand out all crosses, as not to be moved therewith) a virtue: answerable to this heathenish opinion is the practice of many, who profess themselves to be Christians. Let public judgments fall on the land where they live, as famine, plague, sword, etc., or on cities and towns in that land, as inundations of waters, fires, sicknesses, etc., or on their own houses, their wives, and children: they are little moved, no though it fall upon their own heads. If they may be freed from them, or delivered out of them, they think it well: if not, they think it destiny, they must bear it, and so like beasts, or rather like blocks lie under their burden: thus many lie on their death beds, without remorse, like Nabal, whose heart died within him, and he was like a stone.

§. 19. Of despising God's corrections.

The other sort, that through a rebellious will, despise God's corrections, are the worse sort: they provoke God to show himself a God of vengeance, even a consuming fire: for with the perverse, he will show himself perverse. Read what God threatens, (Leviticus 26:18, 21, 24, 28) and how he executed 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 to this land? We may truly say with Jeremiah to God, We have sinned and rebelled, therefore you have 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 make us not stoop, to unsheathe his sword, and clean cut us off.

§. 20. Of fainting under the cross.

This extreme the more wicked sort fall into, into the other fall the weaker sort, but the better, yea many 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 to us, to uphold. The Apostle implies, that even God's children, without great watchfulness, and continual observation, are very ready to grow 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 previously 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 to 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) to him who strikes, 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 to cross, till he pulls down our stubborn stomachs, or breaks our proud backs, and brings us to utter confusion. Yea, know that his wrath is as his greatness, infinite, unsupportable: on whoever it lights, it crushes 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 your 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 which was sent to Elijah. Note the issue (2 Kings 1:13 etc.).

3 Make use of the least crosses, and begin speedily to humble yourself. If your heart begin to be touched, suffer it not immediately to be hardened again, but more and more humble yourself. Thus will the Lord repent of the judgment he intended, and turn from his wrath, as he did in the time of Hezekiah (Jeremiah 26:18-19).

§. 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 to God, and to his goodness and consider how ready he is to aid in all time 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.

Section 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 labors 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 are come, to make them despair and sink under the burden. First therefore to this effect he objects.

Suggestion 1. If you be God's children, what need 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 confute 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 says to God, "You did hide your 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 you 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 (Hebrews 12:6).

That we may oppose godly wisdom against the wicked policy of our enemy, let us have this furniture in a 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 whatever.

Section 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 will it 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: indeed, 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? (Proverbs 18:14)

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 where 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 times 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, as anguish of mind and spirit, needless fears, fretfulness, envy, murmuring, with the like.

Section 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 loves he chastens. The ends which God aims at in correcting his children, and the fruits which answerably issue from there (of which we have heard before (Hebrews 12:5)) 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 (Psalm 79:5). The reason is, because at that time sense works more than faith. Therefore for the avoiding of this assault, we must let faith have the predominancy and highest rule in us, even above reason and sense: we must walk by faith, and not by sight (2 Corinthians 5:7). 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 corrects whom he loves (Proverbs 3:12; Hebrews 12:6); if faith bear sway in us, it will persuade us that in our greatest troubles God loves us, and in love brings those troubles upon us. Therefore for the strengthening of our faith, let us often meditate of the consolations of the Scripture.

Section 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 prevail any way, has a contrary fetch. He will grant indeed that God scourges every son whom he loves; but with all adds, that the more God loves 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 (Psalm 73:13-14): indeed, thus were the Israelites' hearts hardened against God in [reconstructed: Jeremiah's] time (Jeremiah 44:18).

Answer. It is false that the more God loves 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: indeed, 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 of this we shall be delivered and freed from all.

These 4 comfortable points I will distinctly prove, because by them all the evil suggestions of Satan may be answered.

1. 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 (Leviticus 26) and the 28th of Deuteronomy (Deuteronomy 28). There God's curses are denounced against the wicked, but his blessings promised to the righteous: read Psalm 91 (Psalm 91), where David expressly confirms this point, and shows how they which 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. Indeed, when general judgments were brought upon the land, God sent forth one to mark those whom he loved (Ezekiel 9:4), 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 (Romans 1:28), to which the heathen were given (Acts 28:29), and the Jews after they had lost their peace with God: from despair, to which Judas fell (Matthew 27:5); and from hell fire, which shall torment wicked men (Matthew 25:46). 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 to 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 is endless, and easeless?

Section 28. Of the nature of the Saints' affliction.

2. 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 [reconstructed: in vengeance] executed for sin, yet now inflicted on the Saints, they are not [reconstructed: vindicative] for revenge, but rather [reconstructed: medicinal] for physic: for Christ has paid the full price and ransom for all our sins, he has 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 (2 Samuel 12:14).

Answer. True it is that God takes 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 lies a main difference between the punishment of a judge and a father: a judge respects 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 denounces the sentence of law against the malefactor: but if a father be truly persuaded that his child will never commit the like trespass again, which he has committed, assuredly he would remit the punishment: but when he corrects, it is to prevent the like in the time to come.

God carries 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 aims at his children's good and profit in correcting them, so also he gives them a sweet taste of the good they receive thereby, which makes them acknowledge as much, and be thankful for it; and so carry themselves towards God, as a good patient towards his physician, who has prescribed bitter pills to him: for the time he digests them willingly, and after he has felt a kindly work of them, he thanks them.

Section 29. Of God's assisting his children in affliction.

3 For the third, many faithful promises has God made to stand by his children, to be with them, and assist them in their several afflictions, and never to forsake them. Hence it is 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.

Section 30. Of God's delivering his children out of all afflictions.

4 For the last, many faithful promises has God likewise made to deliver his children out of all their troubles. Saint James sets before us the issue of Job's trial, as an evidence of this point, (saying, You have seen the end of the Lord; and withal he renders a good reason thereof, The Lord is very pitiful and merciful (James 5:11).)

Objection. 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 pronounces them blessed that die in the Lord, for they rest from their labors (Revelation 14:13).

Objection. 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 a hellish woe: so that herein lies a main difference, between the death of the wicked, and of the saints. Death thrusts the wicked from temporal troubles into eternal torments: but it delivers the saints from all trouble, and brings 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.

Ephesians 6:16. Above all, taking the shield of faith, wherewith you shall be able to quench all the fiery darts of the wicked.

Section 1. Of the Apostle's manner of pressing the point of faith.

The fourth piece of spiritual armor is more largely set forth, and more forcibly urged than any of the rest. For the Apostle contents not 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 you shall be able to quench, &c.) By the first he makes way to his exhortation; by the last he knocks it down fast, even to the head, as we speak.

Section 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, to raise up their people's attention to it, indeed, 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.

Section 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 to it: 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 (Hebrews 2:1).

Objection. 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 on a message, and gives him many things in charge to do, but gives him a special 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 there, to neglect them? Such collections are made only by man's slothful flesh; they which 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.

Section 4. The Resolution of the Text.

Two points are to be noted in this verse. First, the transition, whereby the Apostle passes from other points to this. Secondly, his exhortation to the grace here mentioned.

In his exhortation note 1 The matter thereof. 2 The motive to it.

That lays down a duty to be performed (Take the shield of faith.)

This declares the benefit of performing that duty in the last words, that you may be able to quench, &c.

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 declares 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 first 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.

Section 5. Of the preeminence of faith above other graces.

1. The excellency, indeed and necessity also of Faith is implied in this translation (above all.) The original phrase is diversely translated, as [reconstructed: thus: in all,] as if he had said, in all things whatever you do, use the shield of Faith: and thus, to all, as if he had said, to all other graces, add this: and [reconstructed: 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 your 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 to, so is Faith above all to be regarded.

Quest. 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 showed 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 falls he that was held thereby: yet some links in a chain may be put to 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 armor 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 various 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 (Galatians 6:10): 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 Romans and Galatians.

No other doctrine more sets forth the glory of God, and more makes to the good of his Church and children.

§. 7. Of the honor which Faith does to God.

God is then honored, when he is acknowledged to be as he is, namely, most holy, wise, true, powerful, merciful, just, etc. But the believer, and the believer only so acknowledges him.

1 For God's holiness, how approaches the believer before God? Surely in an utter [reconstructed: abnegation] of himself, and in the mediation of Christ Jesus: for well he knows, 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 acknowledgement, and a confirmation of God's truth, which is a high honor given to God, for God makes great reckoning and account of his truth (John 3:33).

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. [reconstructed: Thus Abram] by his faith did magnify God's power (Romans 4:20-21), and so [reconstructed: did Jehoshaphat] also (2 Chronicles 20:12).

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 to, 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 favor to them, because Christ has purchased favor 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 dishonorable to God than infidelity: for that which is said of one particular, "He that believes not, makes God a liar," may be applied to the rest — he makes God unwise, impotent, merciless, unjust, etc.

§. 8. Of the good which faith brings to 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. Indeed, 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 (Colossians 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 be ingrafted 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 springs repentance, love, new obedience, etc. Repentance is a change of the heart, as the notation 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; indeed 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 feel 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 believe 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 there? 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, etc.). Indeed, 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 headpiece be cracked, his breastplate battered, his girdle loose, etc.: 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 honored, 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, indeed, 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: indeed, to examine themselves whether they have in them this grace or no: if not, to inquire how it may be gotten, how discerned and proved: if they have it, to labor 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 flee, he will cover his head with the rest of his body, and suffer it to be struck 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 [reconstructed: assaults]? Of these points I shall more distinctly speak afterwards. This I thought good to premise by way of preparation to the discourse following, taking occasion from the Apostle's Preface, above all.

§. 10. Of the Papists' Cavil 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 to 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, which 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 for it. 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 [reconstructed: 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, whatever is performed without faith and love, is no whit 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 [reconstructed: 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 which 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 spoken, as to truth.

§. 12. Of the Kinds of Faith.

This assent may be either to the word of the [reconstructed: Creator], or of the creature. The faith of which now we speak, has reference to the Creator and his word, and may in general be defined a belief of the truth of God. Faith thus taken, is either common to all, or proper to the elect. That common faith is extraordinary, or ordinary.

Extraordinary faith, is a belief that some extraordinary and miraculous thing shall fall out. This is grounded either upon some especial promise, or extraordinary revelation made to the party in whom it is: and it is given but at some special times, to some special persons, on some special occasions: by it things to come may be foretold, or other great works done: it is a gift of the Spirit, but one of those which are given, rather for the good of others, than of that party which has it; so as it may be in a wicked reprobate, as in those who shall plead it at Christ's judgment seat, but in vain. This is that which commonly is called a Miraculous Faith.

Ordinary faith, is either that which rests only in the mind of a man, or else draws the will also. The former of these is that faith by which an assent is given to the truth of God's word. This is commonly called a historical faith: because thereby credence is yielded to the history of God's word, that is, all things which are written in God's word, are believed to be true. This may one do which is not any whit the better affected toward God's word, either to love God, or fear him, or trust in him the more for this faith. For thus the [reconstructed: very devils] are said to believe.

The latter kind of ordinary faith common to all sorts, as well reprobate as elect, is that faith whereby such an assent of the mind is given to the Gospel, and to the gracious promises thereof, as the heart is affected with them, and rejoices in them for a season. This was in Simon Magus, who in regard thereof yielded to be baptized: and in those Jews who were willing for a season to rejoice in John's light. This is commonly called a temporary faith, because it lasts not forever, but clean fades away, and that for the most part while a man lives here in this world, especially if he be brought to any trial. Christ fitly compares this faith to corn sown in stony ground. I deny not but that it may continue so long as a man lives, but then with his life it ends without any fruit, as smoke that clean vanishes away to nothing: in which respect the hope of a wicked man is said to perish when he dies. This faith is also called a hypocritical faith, not because he that has it does only make an outward flourish in show, purposely to deceive men; for then could not the heart be affected, nor the man rejoice therein: but because it is not sound, but appears both to the party himself, and also to others, to be better and sounder than indeed it is. For there is a double hypocrisy, one whereby men purposely seek to deceive others, as the Pharisees: another whereby they deceive themselves, as Paul. That former arises from vainglory, covetousness, and such by-respects: this latter from ignorance, simplicity, slothfulness, carelessness, security, and the like, which keep men from trying that grace which appears to be in them, whether it be sound or no. This faith is called hypocritical, in opposition to an attribute proper to true saving faith, namely unfeigned.

§. 13. Of the titles given to true Faith.

The faith which is here meant by the Apostle, is a far more precious faith than any of these: it is proper to the elect, and by a propriety called, the faith of God's elect: for none but the elect have it, and all the elect have it at one time or another. When once they have it, they never utterly or totally lose it, but it continues with them till it has brought them to the purchased inheritance, even to the possession and fruition of that which they believed, at which time they shall have no more need of it. It is therefore called saving faith, because it brings us to salvation; and justifying faith, because it is that means or instrument which God's Spirit works in us, whereby we apply to ourselves Christ Jesus, in and by whom we are justified: and sanctifying faith, because by it God purifies our hearts.

§. 14. Of the definition of justifying Faith.

This true, sound, unfeigned, justifying, sanctifying, saving faith, of which we now speak; I say, this faith is a belief of the Gospel, whereby Christ and all his benefits offered therein, are received.

In this definition note the two usual parts of a definition, 1. The common matter of it, (a belief of the Gospel) 2. The particular form, or difference (whereby Christ, etc.) The former shows wherein true justifying faith agrees with other kinds of faith: the latter wherein it differs from them.

1 It is a belief) this it has common with all kinds of faith; where there is no belief, no credence, no assent given, there is no faith at all.

2 Of the Gospel) though the whole word of God be the general object of justifying faith, yet the Gospel is the special object thereof: by it is the heart of a believer especially moved, and affected; and this is it which justifying faith has common with that kind of faith that comes nearest to it, and is hardly distinguished from it, namely a temporary faith. What the Gospel is we have showed before. The sum of it is plainly and fully laid down by Christ himself, in these words, "God so loved the world, that he gave his only begotten Son, that whoever believes in him, should not perish, but have everlasting life."

3 Whereby Christ and all his benefits offered therein.) Christ Jesus is the subject matter, and very substance of the Gospel, and so the proper and peculiar object of justifying faith. Christ I say, not barely and nakedly considered in himself (for then were he no Savior) but accompanied with all those benefits, which as our Mediator and Redeemer he wrought and purchased for us. The Apostle sets down four of those benefits, Wisdom, Righteousness, Sanctification, Redemption: under which the other may be comprised. These are said to be offered in the Gospel.

1 Because of the necessary relation between receiving and offering: for receiving presupposes an offering.

2 To show the ground of our receiving, which is God's free offer.

3 To show that all they who receive not Christ, plainly reject him: and so are justly condemned for rejecting him.

4 Are received) In the act of receiving, the nature of justifying faith especially consists, for thereby is Christ made a man's own: in this the best temporary faith that may be, comes short of justifying faith. For all that joy which temporary believers conceive, arises not from any true possession of Christ, but only from some apprehension of those great and excellent things, which in the Gospel are promised. Justifying faith is as it were the hand of the soul, a spiritual instrument framed in our hearts by the Spirit of God, whereby we lay hold on Christ, and apply or take to ourselves, and receive those things which God in the Gospel offers to us. This word of receiving, fitly answers that metaphor of eating and drinking, so often used in the Scripture to set forth the nature of faith. You know that all the benefit we receive by food, comes from our eating and drinking it: though there be set before a man great plenty of dainty and wholesome fare, yet if it be not eaten, where is the benefit of it? So in vain is Christ with all his benefits offered, if he be not received.

Fitly also does it answer another excellent metaphor, (namely of marriage) which is often used in the holy Scripture, to set forth that near union which is between Christ and the faithful. God makes offer of his Son in marriage to mankind: Christ came down from heaven to be a suitor, and to be espoused: ministers his friends, entreat us in Christ's stead, to accept him. When in our hearts we accept this offer, and receive this Son of God to be our husband, then in truth and indeed we believe, and not before.

Thus have I opened this definition of faith in the several parts thereof: out of it two special points are to be noted.

1 That every faithful soul, every true believer gives a full assent in his mind to the truth of the Gospel, that God so loved the world, that he gave his only begotten Son, that whoever believes in him, should not perish, but have everlasting life: so as here is excluded, a wavering opinion (for belief is a strong persuasion;) and also a presumptuous conceit, (for the Gospel is the Word of Truth, which cannot deceive.)

2 That with the assent of the mind, there goes a consent of the will: so as what the believer conceives in his understanding to be true, he embraces in his will to be good, and so in his heart joyfully receives that favor which God freely offers to him, namely, Christ Jesus, and in, and with him all things needful to salvation.

Thus by God's offer of his Son in the Gospel, and our receiving of him by faith, we come to be espoused to Christ, as a bride to her bridegroom: to be grafted into him, as scions into a stock: to be of one body with him, he the head, we the members, and so he and we to make one Christ. By the faith here spoken of, Christ dwells in our hearts, he is ours, and we are his. This, and nothing but this is it with which we shall be able to quench all the fiery darts of the wicked.

§. 15. Of the resemblance between faith and a shield.

Now further mark how fitly this faith is compared to a shield.

A shield is a general fence for the whole body, especially for the principal parts, the head and heart. There are sundry kinds of shields, bucklers, and targets used in war: some round and small, some square, some like a half moon, some after one fashion, some after another, and accordingly they have diverse names. The Greek word which here the Apostle uses, is taken from a door or gate: so as it signifies, a long, broad, large shield, with which the whole body was covered. The use of it is both to avoid hand-to-hand blows, strokes, thrusts, pushes and the like, made with sword, halberd, spear, and such like weapons; and also to keep off darts, arrows, bullets, stones, and such annoyances as were shot, and flung from far off: so as it is a common defense against all sorts of weapons, all kinds of assaults.

Of this use is faith, able to defend the whole man from all sorts of temptations cast against him by any of his spiritual enemies, the flesh, world, or devil. By faith the believer holds out Christ himself, and the power and efficacy of his obedience and suffering, against all spiritual assaults: if this defends him not from all, what can? This will keep us safe from temptations, taken from the corruption of our nature, imperfection of our obedience, innumerable number, and infinite weight of our sins, from prosperity, adversity, or the like, if at least it be well used. Of the well using of it, we shall afterwards hear.

§. 16. Of the meaning of the word Take.

The next point to be handled, is the action to which we are exhorted in this word Take, which is the very same that he used before, verse 13. It is here used in as large a sense, both to take up, or to take to oneself, and also to take again and recover a thing. Soldiers do not let their shield lie on the ground, but take it up in their hands, hold it out against their enemies, moving it up and down every way where the enemy strikes at them; if the enemy continues to fight, or renews the fight, they still hold it out again and again: indeed, if by their own weakness, or through the violence of any blow, they let it fall, or slip, they presently seek to recover it, and take it up again.

Thus must we take up and hold forth this spiritual shield of faith against all the temptations of Satan: and if through our own infirmity, or our enemy's fierceness we suffer it to fail and fall away, then recover it again, and continue to defend ourselves with it, so long as we shall have enemies to assault us.

This point of taking the shield of faith, respects diverse sorts of people:

1 Them who have it not; they must labor to get it.

2 Them who doubt whether they have it, or no: they must prove it.

3 Them who fear they may lose it; they must seek to preserve it.

4 Them who are established therein; they must well use it.

I will therefore in order show how faith may be 1 Gotten. 2 Proved. 3 Preserved. 4 Well used.

§. 17. Of the Author of Faith.

For the first, note first the author of faith. Secondly, the means whereby it is worked.

1 The author of faith is, even he from whom every good giving, and every perfect gift comes. Faith is the gift of God. This is the work of God that you believe, etc. Now because this is one of those works of God, which are said to be without toward the creature, it is in Scripture attributed to all the three persons, and to every one of them. To the first, where Christ says, No man can come to me (that is, believe) except the Father draw him (John 6:44). To the second, where the Apostle calls Jesus the author and finisher of our faith (Hebrews 12:2). To the third, where the Apostle reckons faith among the fruits of the Spirit (Galatians 5:22).

§. 18. Of the motive and end why God works faith.

In declaring why God works faith, observe, 1 What moves him to do so. 2 What he aims at in doing so.

Nothing out of God can move God to work this precious gift in man: it is his mere good will that moves him, as Christ expressly declares in his thanksgiving to God, saying, It is so, O Father, because your good pleasure is such (Matthew 11:26).

The end which God aims at in working this grace is principally in respect of himself, the setting forth of his own glory, as we showed before: but secondarily the salvation of mankind. Therefore Saint Peter terms salvation the end of our faith (1 Peter 1:9).

Use: These points I thought good thus briefly to note,

1 To commend to you this precious gift of faith. For how much the more excellent the author of any thing is, and the end which he aims at in it, so much more excellent is the thing itself.

2 To take away all matter of boasting from them who have this gift: though it be a most precious grace, yet it affords no matter of glorying to us in ourselves, because we have it not of ourselves (1 Corinthians 4:7).

3 To stir us up to give all the praise and glory of it to God: upon this very ground does the Apostle give glory to God, because of him, and through him, and for him are all things (Romans 11:33).

4 To show that it is not in man's power to have it when he will; that so you may be the more careful in using the means which God affords and appoints for the attaining to it. Is it not a point of egregious folly to be careless in using, or negligently to put off those means of obtaining any excellent thing, which he who only can work and bestow that thing, has appointed for the obtaining of it?

§. 19. Of the means of working Faith.

In laying down the means which our wise God has appointed to work Faith,

I will show, 1 What God himself does. 2 What he requires man to do.

In considering what means God uses, let us all note what order he observes in making the means effectual.

The means are, Outward. Inward.

The outward means are either such as both work and strengthen Faith, as the word of God: or only strengthen it, as the Sacraments. Of this I shall speak hereafter.

Concerning the Word, the Apostle says, How shall they believe in him of whom they have not heard? and thereupon thus concludes, Faith comes by hearing, and hearing by the word of God (Romans 10:14, 17). Of God's word there are two parts, the Law, and the Gospel. Both these have a special work for the working of Faith. The law to prepare a man's heart for Faith, in which respect it is called our schoolmaster to bring us to Christ, that we may be justified by Faith (Galatians 3:24). The Gospel to work further upon the heart so prepared, and to accomplish this work of Faith: therefore he terms the Gospel by a propriety, The Gospel of Faith (Romans 10:8): and says of the Ephesians, that they believed after that they heard the Gospel (Ephesians 1:13).

Question. Whether is the Word preached only, or the Word read also a means of working Faith?

Answer. It may not be denied but that the holy Scriptures themselves, and good commentaries on them, and printed Sermons, or other books, laying forth the true doctrine of the Scripture, being read and understood, may be the blessing of God work Faith: but the special ordinary means, and most powerful usual means, is the word preached: this is it which the Scripture lays down — How shall they believe in him, of whom they have not heard? how shall they hear without a Preacher? — It pleased God by preaching to save, etc. You received the Spirit by the hearing of faith (Romans 10:14; 1 Corinthians 1:21; Galatians 3:2).

Thus we see that preaching is God's ordinance, to which especially without question he will give his blessing. Besides, it is a special means to make people to embrace the promises of the Gospel, when God's ministers to whom is committed the word of reconciliation, and who stand in Christ's place, as though God did beseech us, shall pray us to be reconciled to God, and make offer and tender to us of all the promises of God (2 Corinthians 5:16, 20).

The inward means (or rather cause) is the sanctifying Spirit of God, who softens, quickens, opens our hearts, and makes them as good ground, so as the good seed of God's word being cast into them, takes deep rooting, and brings forth the blessed fruit of Faith. The Apostle says, that his preaching was in demonstration of the spirit, that their Faith might be in the power of God (1 Corinthians 2:4, 5). It is noted that the Lord (namely by his Spirit) opened the heart of Lydia, that she attended to the things which Paul spoke (Acts 16:14). In respect hereof the Apostle terms the preaching of the Gospel, a ministration of the spirit: indeed, he uses this phrase, the spirit of Faith, because Faith is wrought inwardly by the Spirit (2 Corinthians 3:8; 2 Corinthians 4:13).

§. 20. Of the Law's work towards Faith.

The order which God uses is this, First, he works on the understanding, and then on the will.

The understanding he enlightens by his Word, as in all fundamental necessary points of Christian Religion, so in two especially: First, in the misery of a natural man, Secondly, in the remedy of it. That the Law discovers. This the Gospel reveals.

Touching man's misery, God's Spirit by the Law informs a man's judgment both of his wretchedness through sin, and of his cursedness through the punishment of sin. The Law discovers such an infinite multitude of sins, as otherwise man could not possibly find out. It discovers not only notorious sins of commission, but many other transgressions which natural men count no sins; many sins of omission, many sins of thought and heart, indeed, the very seed of all sin, the contagion and corruption of our nature. Saint Paul expressly says; I knew not sin but by the Law: for I had not known lust, except the Law had said, you shalt not lust (Romans 7:7). The Law also makes known the heinousness, and grievousness of sin, how it is out of measure, indeed, infinitely sinful, because it is committed against an infinite majesty, and that also against his express will revealed in the Law; so as sin being directly contrary to the pure, holy, and blessed will of God, cannot but make us more odious and abominable before God than any venomous toad, adder, or any other poisonous creature is in our sight.

Further the Law manifests the punishment of sin, which is God's infinite wrath for the least breach of any one branch of the commandments: for it says, Cursed be he that confirms not all the words of the Law (Deuteronomy 27:26). Now the fruits of God's wrath are all plagues and judgments in this world, both outward in our estates, and on our bodies; and inward in our conscience and soul; [reconstructed: in the end, death], which is exceeding terrible to a natural man: and after all, the torment of hell fire, which is intolerable and everlasting: neither does it reveal to us any remedy or help, but rather shows that we are utterly unable to help ourselves, and that no creature in heaven or earth, is able to afford us help or succor; but vile woeful wretches as we are, so shall we continually remain.

Thus the Law shows us to be such creatures, as it had been better for us never to have been born, or if born, then to have been any other than such as we are, wretched cursed men.

§. 21. Of the Gospel's work in Faith.

But yet by the preaching of the Gospel, the Spirit further enlightens our understanding in a remedy which God in the riches of his mercy has afforded to us, and in the benefit thereof. For the Gospel reveals Christ Jesus, who being the true eternal Son of God, even [reconstructed: very God], and so able to bear the infinite wrath of his Father, and procure his favor, took upon him, into the unity of his person man's nature, wherein he subjected himself to the Law and both fulfilled the righteousness, and also underwent the curse thereof.

This is the remedy. The benefit hereof is, that God is reconciled to the world, his wrath being pacified, his favor procured: that remission of sins, and deliverance from the punishment thereof, both in this world and in the world to come, are obtained: that all needful blessings for this temporal life, all needful graces for a spiritual life, and eternal life and happiness in the world to come, are purchased.

Without knowledge of these points concerning the forenamed misery, and remedy, it is impossible for any man to have faith: and yet may men have, and many have this knowledge who never attain to faith: so as this is not sufficient. Therefore the Spirit proceeds further to work upon the will of man.

§. 22. Of Grief Going Before Faith.

Two especial works are wrought upon the will: one in regard of man's misery, the other in regard of the remedy.

The first is to be pricked in heart, grieved in soul, wounded in conscience, and brought, in regard of any hope in ourselves, or any other creature, even to despair: indeed, and to tremble again within and without, in soul and body for our sins, and the punishment due to them. Thus were the Jews pricked in their hearts, and the jailer so terrified with God's judgments that he trembled again, and thereby their hearts were prepared to faith.

For the measure of grief it is not alike in all, in some it is greater, in some smaller: yet in all there must be, as a sight of sin, and of the misery thereof, so a particular sense of that wretchedness wherein we lie by reason of it, an utter despair in ourselves, true grief of soul, and compunction of heart for it.

§. 23. Of Desire Going Before Faith.

The second work is to desire above all things in the world, one drop of the infinite mercy of God, and to be willing to give all that a man has for Christ, accounting him more worth than all things beside in heaven and earth, as the merchant in the Gospel esteemed the pearl which he found (Matthew 13:46).

This earnest desire is in Scripture set forth by hungering, thirsting, panting, longing, etc. All which imply a very vehement and insatiable desire; so as they which have this desire wrought in them, will give no rest to their souls, till they have some sweet feeling of God's love to them in Christ, and some assurance that Christ is theirs: whereupon God who has offered to satisfy the hungry and thirsty, and to satisfy the desire of such as pant and long after him, by his Spirit works in such as are so prepared, such an inward assent of mind, and credence to the promises of the Gospel, that particularly they apply them to themselves, and gladly accept the free offer of God, and so receive Christ with all his benefits (Luke 1:53; Isaiah 55:1). This is that only ordinary means, and the order thereof, which God for his part has set down to work faith in man.

§. 24. Of Man's Endeavor to Get Faith.

The means required on man's part are next to be declared. Here I will show what man must do that he may believe: and what motives there be to stir him up to believe.

Two things are to be done of man: one that to his uttermost power he use and well employ that ability, whatever it be, that he has by nature or special gift.

Because God in wisdom has appointed the preaching of his word, to be the means of working faith, man must diligently use that means, and constantly attend thereupon, not giving over till he find the blessed work of faith wrought in him. A natural man may go to church, and with his outward ear hearken to the word, and wait upon it. And because prayer is a means to move God to give his Spirit, and thereby to open man's heart to receive the word into it, and to make his word powerful and effectual, he must also as well as he can, pray to God for his Spirit, and for his blessing on his word. For a natural man may pray, though not in faith; and God does often hear the desire of such, as he hears the young ravens when they cry for want of their meat (Job 39:3).

The other, that we resist not any motion of God's Spirit, like the rebellious Jews, nor put off from us the promises of the Gospel, as if they belonged not to us, and think ourselves unworthy of eternal life (Acts 7:1).

§. 25. Of God's Offering Christ.

For motives to make a man bold to apply to himself the promises of the Gospel, there are none at all in himself; he must clean go out of himself, and duly weigh these three points: 1 The author of the promises of the Gospel. 2 The cause of the promises of the Gospel. 3 The extent of the promises of the Gospel.

For the first: It is God that made the promises: he it is that makes offer of Christ Jesus, and in him of all things belonging to life and happiness. God so loved the world that he gave his only begotten Son, etc. (John 3:16). With what face may the creature refuse to receive that which his Creator offers? Now that we may not doubt, but be assured that he will make his word good, we are especially to consider two properties of God: 1. His power, 2. His truth.

The one shows, that he is able to do what he has promised.

The other, that he will not fail to do it.

§. 26. Of God's Power to Make His Offer Good.

No question can justly be made of God's almighty power: for the Scripture expressly says: With God shall nothing be impossible (Luke 1:37). All things are possible to him (Mark 10:27). Which is to be noted against our deadness, dullness, and untowardness to believe, in regard whereof we may think that a man naturally dead, may as easily eat and drink as we believe: but when we consider the power of God's might, how he is able of stones to raise up children to Abraham (Matthew 3:9); we may well think that he is able to take away our stony heart, and give us a heart of flesh (Ezekiel 36:26). Abraham looked to God's power, and thereby was moved to believe that God would perform his promise, though Isaac in whom the promise was made, were to be sacrificed (Romans 4; Hebrews 11). He did not doubt of the promise, being fully assured that he which had promised, was also able to do it.

This motive taken from God's almighty power, is in Scripture often used to stir up men and women to believe the promises of God. It was used to Sarah (Genesis 18:14), to the Virgin Mary (Luke 1:37), to Jeremiah (Jeremiah 32:27), and to the Disciples of Christ (Mark 10:27). And it is the rather to be thought of, because we are very prone by nature to make doubt thereof: for although in our judgments we are well persuaded of God's Omnipotence, and with our mouths can profess as much; yet when we are in great straits, brought to a pinch, and see no ordinary means for effecting the thing which we desire, then we think that God himself is not able to do it: like the incredulous Prince (2 Kings 7:2); and not he only, but the unbelieving Israelites also (Psalm 78:19-20), though they had been long nurtured under God's special government, and seen many of his marvelous works; indeed, Moses himself was subject to it (Numbers 11:12, 22).

§. 27. Of God's truth in making good his offer.

No more question can be made of God's truth, than of his power: for he is the Lord God of truth (Psalm 31:5), with him is no variableness, nor shadow of turning (James 1:17): he cannot lie (Titus 1:2), it is impossible that he should (Hebrews 6:18): for faithful is he who promises (1 Thessalonians 5:24); the Gospel in which his promises are made, the word of truth (Ephesians 1:13): his Son who declares them, faithful and true witness (Revelation 3:14): his Spirit which seals them up, a Spirit of Truth (John 14:17).

This truth of God is to be meditated on, in regard of the greatness of God's promises: for when man hears of Christ, and all his benefits offered in the Gospel, he will be ready to think and say; Oh here are sweet and excellent promises, but they are too good to be true, I fear they are too great to be performed. But if that man remembers how faithful and true God is who made them, it will make him think again, and say; though they were much greater, yet God who is able, assuredly will not fail to perform what he has promised.

§. 28. Of God's free offer.

For the cause whereby God is moved to offer Christ and all his benefits, it was his own goodness, and nothing else. Now there are two things which do highly commend God's goodness. First, the freeness of his grace. Secondly, the riches of his mercy.

God's grace is every way so free, that the goodness which he shows to his creature is altogether of himself and from himself. God so loved the world, that he gave, etc. (John 3:16). When we were enemies, we were reconciled to God (Romans 5:10). When there was none to mediate for us, God offered grace, and gave his Son to be a Mediator (Genesis 3:15).

This is to be noted against man's unworthiness, for he is ready to look down upon himself, and say; Ah, I am too too unworthy to partake of Christ: what can there be in me to move God to bestow his Son on me? And thus keep himself from believing. But if we consider that God respects his own goodness, and not ours in giving us his Son; and that his grace is every way free, that conceit of our unworthiness can be no just impediment to faith.

§. 29. Of the riches of God's mercy.

As for the riches of God's mercy, they are unutterable, inconceivable: I may well cry out, and say; Oh the deepness of them! How unsearchable are they, and past finding out? According to God's greatness, so is his mercy, it is infinite, and reaches above the heavens (Psalm 108:4): so as God may well be said to be rich in mercy (Ephesians 2:4), and abundant in goodness (Exodus 34:6).

This is to be noted against the multitude, and heinousness of our sins; which because they are innumerable and infinite, keep many men from believing the pardon of them. But the consideration of the infiniteness of God's mercy, which is as an ocean, sufficient to swallow them all up, though they were more, and greater than they are, will uphold us against that temptation: for no sin can be greater than God's mercy. The sin against the Holy Ghost is not therefore unpardonable, because it is greater than God's mercy — greater than can be pardoned, as Cain desperately thought of his sin (Genesis 4:13) — but because the heart of him who commits it is incapable of mercy (Matthew 12:31-32): as if a ventless vessel be cast into the sea, it cannot take in one drop of water, not because there is not water enough in the sea to fill it, but because it has never a vent to receive water.

§. 29. Of the extent of God's offer of Christ.

For the extent of the offer of Christ, it is so large, so general, as no person can have any just cause to think himself exempted. The angel that brought this glad tidings from heaven said that it was for all people (Luke 2:10). The man that was sent from God for a witness bore witness of the light, that all men through him might believe (John 1:6-7). When Christ sent his Apostles forth to preach the Gospel, he told them: Go, and teach all nations (Matthew 28:19). And to show that no particular man in any nation was excepted, but every mother's child included, Saint Mark setting down the same commission expresses every creature (Mark 16:15); meaning every reasonable creature.

I will not here stand to discuss this question, whether the sound of the Gospel has been heard in every corner of the world, or no: it is sufficient for our present purpose to know, that wherever the sound of it comes, there by the ministry of it, tender and offer is made to every soul, of Christ and all his benefits, even as when the brazen serpent was lifted up, a remedy was afforded to all that looked upon it (Numbers 21:8). Christ resembles this brazen serpent to himself, and makes this very application thereof (John 3:14-15). God herein deals with the world, as a king — against whom his whole kingdom, even all his subjects have risen up, and rebelled — who causes a general pardon to be proclaimed to all, and everyone that will lay down their weapons, and accept pardon.

This universal offer of Christ is a special means to draw a poor sinner to receive Christ: and it is to be noted against the last bar, wherewith men use to keep their hearts close shut from entertaining Christ: for when they be brought to acknowledge that God is able to perform all his promises; that he is faithful, and will perform them: that it is not man's unworthiness that keeps him from showing favor to man, but that his own goodness moves him to that; indeed that the number and weight of many sins cannot dam up, and keep back the ever-flowing streams of his mercy, they will object and say,

We know not whether we are any of those persons to whom the promises of the Gospel are intended, and for whom Christ indeed died. But for answer to this,

1. I exhort such to learn of God by hearing him, and using his means how to know.

§. 30. That the offer of Christ is a sufficient ground to receive Christ.

2. Of such I would demand what further ground they would have to receive Christ, than this, that God offers Christ to them? Would you (whoever you are that disputes against God, and against your own soul) would you climb up into Heaven, and enter into God's secret closet, where his records are, to see whether your name be written in the book of life or not, and then if it be, believe? What a preposterous [reconstructed: conceit] is this, directly thwarting the unsearchable wisdom of God? God has reserved his eternal counsel, concerning the election of men, as a secret to himself; yet has he ordained and revealed means to the sons of men, by the right using of which, they may come to make their election sure (2 Peter 1:10): God has also said, that secret things belong to himself, revealed things to us (Deuteronomy 29:29). Now mark the preposterous course of these men; curious they are, and over-curious in that which is secret, but over-careless in that which is revealed. If this be not to oppose man's shallow brain to the bottomless depth of God's wisdom, I know not what is. Had it not been notorious folly for any of the Israelites to have lain burning with the [reconstructed: bites] of the fiery serpents till they had died, refusing to look on the brazen serpent, and said, when I know that the serpent was lifted up for me, I will look upon it? Did not the very lifting up of the serpent show that it [reconstructed: was] God's will they should look on it, and looking be cured? So God causing Christ to be lifted up by preaching of the Gospel before you, shows that he would that you should therefore believe, and believing have life everlasting.

§. 31. That a man's unworthiness ought not to keep him from believing.

Say not therefore, I can see nothing in myself why Christ should belong to me.

I told you before, that you must clean go out of yourself, and look upon God.

But for your further satisfaction herein, let me demand two things of you.

First, whether any man before he believed, saw anything in himself why Christ should rather belong to him than to any other. The Scripture says, "There is no difference, for all have sinned, and are deprived of the glory of God" (Romans 3:33). What then? Would you be singular, and have a ground of faith proper and peculiar to yourself? Is not this a spice of vainglory? Would you not have something to boast in?

Secondly, whether you see anything in yourself why you should not believe? The offer of Christ is universal to all. Who separates you? Object not your unworthiness: for who is worthy? Nor the multitude and grievousness of your sins: for he that has fewest and least, has burden enough to press him down to the lowest pit of hell, if God be not merciful to him. But tell me, is the number and weight of your sins a heavy burden to you? Do they grieve and vex your soul? Are you pressed down with them? Lo, here is a motive to make you believe. This is an evidence that you are one of those to whom Christ is given: for Christ after a peculiar manner invites such to come to him, saying, "Come to me all you that are laden and weary, and I will ease you" (Matthew 11:28). For he came to call sinners (Luke 5:32), and thereupon the Apostle with a vehement asseveration avers this point, "This is a faithful saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners" (1 Timothy 1:15).

§. 32. Of long waiting.

But many with heavy hearts have long waited upon the means, and diligently attended to the Word, and yet find no faith wrought in them.

We may not prescribe any time to God: as he works on whom he will, so he works when he will: "Though he tarry, wait (Habakkuk 2:3): for yet a very little while, and he that shall come, will come, and will not tarry" (Hebrews 10:37). God never failed any that continued to wait on him; at length he satisfied their longing. Remember the history of that poor diseased man that lay so long at the pool of Bethesda (John 5:5): at length his desire was effected, he was cured.

Let me therefore (in the name of Christ Jesus) provoke every one before whom Christ is lifted up in the Ministry of the Word, and administration of the Sacraments, to look upon him, and to persuade themselves that he belongs to them, and so receive him into their hearts, and believe.

Neither let them say, that if Christ should not belong to them, they sin in believing: for boldly I say again if any upon the forenamed grounds believe, they sin not: no man can sin in believing (in presuming, he may sin, but there is a great difference between faith and presumption, as we shall hereafter show). "He that believes shall not be condemned" (John 3:18), he has the witness in himself (1 John 5:10): so that in believing he sins not. But whoever believes not, refuses and rejects Christ, [reconstructed: like] those who were invited to the marriage of the King's son and did not come (Matthew 22:3, 5, 6).

§. 33. Of man's sin in not believing.

Faith is not in man's power. How then can a man sin in not believing?

1. God gave ability to man (when he created him after his own image) to lay hold on any promise that at any time God should make to him: so as God gave him power to believe. But man through his own default disabled himself. May not God justly exact what he gave?

2. No unbeliever does what lies in him to believe: but fails in something that he might do. To omit those among whom the sound of the Gospel came not, (because now we have nothing to do with them:) some persecute or scoff at the Ministry of the Gospel: some speak against the means itself, counting it foolishness: some are careless in coming to it, pretending many vain excuses: some come for company, or other by-respects: some attend not though they come: some soon let slip what they hear: some let the things of this world choke that which they hear: in something or other all they which believe not come short of that which they might have done, for attaining to this precious gift of faith. And that is it for which another day they shall be condemned.

3. Unbelief is in a man's power: who distrust and gainsay the promises of the Gospel, do it of their free will: they wittingly and willfully refuse and reject the gracious offer of Christ Jesus. Mark what Christ says of Jerusalem, "How often would I have gathered your children together, and you would not?" (Matthew 23:37).

§. 34. Of the heinousness of Incredulity.

Thus we see that no unbelievers can have just excuse for themselves: their incredulity is truly and properly a sin; indeed, it is a most grievous sin: heinous against God, and dangerous to man.

As faith of all graces does most honor God, so this of all vices does most dishonor him. It impeaches the forenamed properties of God, namely his power, as if God were not able to make good his promise: his truth, as if God were unfaithful, indeed, a plain liar, as the Apostle says (1 John 5:10): his mercy, as if it were dried up with the heat of men's sins, and his presence in every place, as if he were not ever by us (Psalm 78:19-20). It makes a man flee from God as Adam did (Genesis 3:8), and contemn his gracious offer of pardon, as desperate rebels and debtors (Genesis 4:13): it makes Christ to have died in vain (Psalm 10:4-5): indeed it is accompanied with a kind of obstinacy, as in Thomas who said, I will not believe it (John 20:25).

In regard of men, no sin so deadly and dangerous; it stops the current of God's mercy, it bars up heaven gates against men, and opens the mouth of hell for them, and makes them Satan's vassals. Whereas faith brings an absolution for all sins, this lays all our sins open to the wrath of God. The truth is, he that does not believe is condemned already: and why? because he does not believe in the Son of God. God has made offer of his Son, but he will not receive him. Is not this to reject Christ, and to judge oneself unworthy of eternal life? Therefore to conclude this point, seeing there is so good ground to believe, and that not to believe is so heinous a sin, let none dare to distrust, or to put off from him the promises of the Gospel: we may have a godly jealousy over ourselves, and use a conscientious care in trying the truth of our faith, (as after I will show;) but to reject the offer which God makes of Christ, we may not dare: if we feel not faith wrought in us, we must wait till we feel it (John 3:18; Acts 13:46).

§. 35. Of proving Faith.

Thus we see how faith may be gotten: the next point is to show how it may be proved. We have heard how precious a thing faith is: it does therefore greatly behoove us thoroughly to try our faith, whether it be sound or no. If a man goes to buy a gold chain, he will not be deceived with a fair glittering show, but he will have it touched with the touchstone again and again: but faith is much more precious than gold that perishes (1 Peter 1:7).

§. 36. Whether Faith may be known or no.

Before I show how faith may be proved, it will be needful by way of preparation and prevention, to declare whether a Christian can know if he have sound true faith or no: for, many think that it is sufficient to have a good hope (as they speak,) imagining that no man can say certainly he has a true faith. If this were so, in vain it were to seek how it may be proved, who will labor to prove that which cannot be found out? But against that notion I assert, that the true believer may know that he has a true and sound faith. For the saints have professed as much: I believed, says David (Psalm 116:10). We believe and know, say the disciples (John 6:69): and Saint Paul says, I know whom I have believed (2 Timothy 1:12).

§. 37. Whether ordinary persons may know they have Faith.

Objection. Those were extraordinary persons, and had this knowledge of their faith, by extraordinary revelation.

Answer. The Eunuch, and the blind man knew as much, and yet were no extraordinary persons (Acts 8:37; John 9:38). But to show that this knowledge came not of any extraordinary revelation, proper to extraordinary persons, the Apostle speaking of that spirit which David had, says, We have the same spirit of faith, etc. Paul had the same spirit that David had, and other Christians the same that he, whereby they might discern their faith, and therefore he uses the plural number, We have the same spirit, etc. (2 Corinthians 4:13). Yet more expressly he says, We have received the spirit that is of God, that we may know the things which are given us of God (1 Corinthians 2:12). Is not faith one of those things? Indeed, it is one of the most principal of them? Upon this ground the Apostle exhorts us, to prove ourselves whether we are in the faith, etc. (2 Corinthians 13:5). In vain were this exhortation, if faith could not be discerned and proved.

§. 38. Of the difference between those who seem to have Faith, and those who indeed have it.

Objection 1. The heart of man is deceitful above all things, who can know it (Jeremiah 17:9)? how then can the truth of any grace be discerned?

Answer. In natural and wicked men, there is a double heart, whereby it comes to be deceitful: but the faithful have a single, simple, honest, upright, perfect heart (Psalm 12:2; Isaiah 38:3).

Objection 2. Many presume of what they have not: indeed, very hypocrites go so far, as they can hardly, if at all be discerned. Many of them do more resemble the faithful, than counterfeit coin does current money: for herein the Devil helps man's wit. Judas was not discerned by the disciples, till Christ discovered him.

Answer. If that which is counterfeit coin be thoroughly tried, if it be brought to the touchstone, if clipped through, if melted, it will be discerned: so hypocritical faith. But suppose some be so (I know not what to say) cunning or simple, that they deceive others and themselves; yet thereupon it follows not, that he which indeed has faith, should be deceived, because he which has it not, is: a man which dreams that he eats and drinks, may for the time strongly think that he does so, and yet be deceived (Isaiah 29:8): can not he therefore which is awake, and in deed eats and drinks, know that he does so? He that wants a thing, grounds his notion upon mere shows and shadows: but he that has that which he is persuaded he has, grounds his persuasion on sure, sound, real evidences.

Objection 3. Many which indeed have faith, make a great doubt and question of it, indeed, they think and say, they have no faith at all. How then can faith be known?

Answer. That is through men's own weakness, or through the violence of some temptation. When they are strengthened, and the temptation removed, that doubting will be dispelled. But it follows not, because at some times, some persons are so exceeding weak, and so violently assaulted, that therefore they should never know that they have faith; or that others which are not so weak, nor so assaulted, should not be able to know their own faith. In natural matters there may be some, who through long sickness, or some wound, blow, or bruise on their head, know not what they do: can not therefore healthy, sound men know? After David had given many evidences of his assurance of faith, through some temptations he doubted.

§. 39. Whether Faith and doubting may stand together.

Question. Can then true faith stand with doubting?

Indeed, it can: for what the Apostle says of knowledge, may we apply to other Christian graces, even to the mother of them all, Faith; we believe in part. The man that said, Lord I believe, yet doubted: for he added, help my unbelief. This doubting is not of the nature of Faith, but rather contrary to it, arising from the flesh which remains in us, so long as we remain in the world: therefore the more strength Faith gets, the more is doubting driven away. Yet as the Spirit in truth may be where the flesh is, so in truth may Faith be where doubting is: but as we must strive to subdue the flesh, so also must we strive to dispel doubting.

§. 40. Of trying Faith both by the causes, and by the effects:

Now come we to the main point, how Faith may be proved and known.

For the true trial of Faith, we must consider both the causes, and also the effects of Faith: how it was wrought, and how it works; and compare these together. Most do send men only to the effects of Faith, by them to make trial of the truth of them: but there is a hypocritical Faith, which brings forth many fruits so like true Faith; and true Faith is often so covered with the clouds of temptations, that if respect be had only to the effects, counterfeit Faith may be taken for true Faith; and true Faith may be counted no Faith. The birth therefore and the growth of Faith must be considered jointly together, and one compared with another, that they may both of them give mutual evidence one to another, and so both of them give a joint and sure evidence to a man's soul and conscience that he is not deceived.

§. 41. Of that illumination which causes Faith.

We are first to begin with the birth of Faith: of the means and order of working Faith, I have spoken before: for the proof of Faith in this respect, we must apply the several points before delivered to our own Faith, and examine whether it were accordingly wrought: namely, whether it were grounded on a true illumination of the mind, in regard of man's misery, and the remedy appointed by God: and of a right disposition of the heart, both in regard of true grief for sin, and true desire after Christ.

For illumination, it is not sufficient that we have a general knowledge of the aforementioned misery and remedy, that such and such are all men by nature, that this is the remedy afforded to them; but we must have an experimental knowledge of our own woeful estate, as Saint Paul had, when he set forth his own person as a pattern of a miserable man, and in particular reckoned up his own particular grievous sins: this is it which will drive a man to Christ: if at least we also understand that the remedy is such a one as may bring redemption to ourselves.

It is more clear than needs be proved, that whatever faith ignorant men, men that live in neglect, and contempt of God's Word, make show of, has not so much as a show of sound Faith, but is palpably counterfeit: therefore this first point may not be left out in the trial of Faith.

§. 42: That Grief goes before Faith.

For the disposition of the heart, unless first it have been touched with a sense of man's wretchedness, and grieved thereat, it is to be feared that the pretense of Faith which is made, is but a mere pretense: for God heals none but such as are first wounded. The whole need not a physician, but they that are sick. Christ was anointed to preach the Gospel to the poor, to heal the [reconstructed: broken]-hearted, etc.

Objection. Many have believed that never grieved for their misery, as Lydia, Rahab, the thief on the cross, and others, of whom no grief is recorded.

Answer. Who can tell that these grieved not? It follows not that they had no grief, because none is recorded: all particular actions and circumstances of actions are not recorded; it is enough that the grief of some, as of the Jews, of the Jailor, of the woman that washed Christ's feet with her tears, and of others is recorded.

But the grief of the thief is implied both by reproving his fellow, and also by acknowledging his own guiltiness. Rahab says, that their hearts melted.

Objection. That which is said of Rahab, is said of others also, who believed not.

Answer. Though the same affection be jointly attributed to all, yet it was very different in the kind, manner, and end thereof. The heart of others melted for fear of a temporal destruction: it was a worldly sorrow; but hers a godly sorrow, because she was an alien from the commonwealth of Israel, and out of the Church of God, and therefore so earnestly desired to be one of them.

Lydia might be prepared before she heard Paul, for she accompanied them which went out to pray, and she worshipped God: or else her heart might be then touched when she heard Paul preach. The like may be said of those which heard Peter when he preached to Cornelius, and of others. Certain it is that a man must both see and feel his wretchedness, and be wounded in soul for it, before Faith can be wrought in him. Yet I deny not but there may be great difference in the manner and measure of grieving. Some draw water, and pour it out before the Lord: their heart pours out abundance of tears. Others tremble and quake again with horror. Others long continue in their grief. Others are so deeply wounded within, that they cannot express it by outward tears, but are even astonished, as with a wound that bleeds inwardly. Others see in what a wretched and cursed estate they lie, and are grieved, and even confounded that they can grieve no more: yet it pleases God after he has shown to some their woeful estate through sin, and touched their heart therewith, (bringing them thereby to loathe their own natural estate, to despair in themselves, and to condemn themselves, utterly renouncing all confidence in themselves) presently to stir up their hearts to desire and embrace the sweet promises and consolations of the Gospel.

Faith therefore is not to be judged by the measure, but by the truth of grief, which may be known by the causes and fruits thereof.

§. 43. How Grief which works Faith is wrought.

For the causes, true grief which works Faith, arises,

1 From the word of God, whereby sin and God's wrath for the same is discovered.

Objection. The Jailor was humbled with an extraordinary judgment.

No doubt but he had heard the word of God before: for Paul had been sometime in that city, so as that judgment was but as a hammer to drive into his heart the nails of God's word: for it is the proper use of God's judgments to beat down the hard and stout heart of man, and so to make him sensibly apprehend God's wrath denounced in his word against sinners. So was Manasseh brought to apply the threatenings of God's word to himself by a great judgment (2 Chronicles 33:10, 12).

2. From despair of all help in ourselves, or any other creature: this made the Jews and the jailer say, "What shall we do?" So long as man retains any conceit of help in himself, all his misery, and grief for it, will never bring him to Christ (Acts 2:37 and 16:30).

3. From our wretchedness and vileness by reason of sin, whereby God is offended, and his wrath provoked; as well as from our cursedness by reason of the punishment and fearful issue of sin: thus was the prodigal child grieved, because he had sinned against his father (Luke 15:18).

Section 44. Of the effects which that grief that causes faith brings forth.

Grief thus wrought brings forth these and such like effects.

1. Shame for the evil which has been done (Jeremiah 31:19).

2. A true and thorough resolution to enter into a new course: surely they which came to John and said, "What shall we do?" were thus minded (Luke 3:10, 12, 14; Romans 6:21).

3. A renewing of grief, so often as occasion is offered. True spiritual grief which works faith is never completely dried up, because sin, the cause of it, is never completely taken away: thus the grief which breeds faith continues after faith is wrought, though not in the same manner and measure: for before faith it cannot be mixed with any true joy, and sound comfort, as it may be after faith is wrought.

Many who have no better than a temporary faith, are at first much grieved, and wounded in conscience; but after they receive some comfort by the promises of the gospel, are so joyful and merry, that they grow secure again, and never after let grief seize upon them; no, though they fall into such grievous sins as might justly renew their grief: they put off all with this, that once they grieved. David, Paul, and many other faithful saints of God were otherwise affected, as is evident by those many grievous groans, sighs, and exclamations which are recorded of them (Psalms 6:2-3 and 32:3 and 51:1, etc.; Romans 7:24).

Section 45. Of that desire which causes faith.

The second thing to be examined in the disposition of a man's heart for the proof of faith, is the desire of it after Christ: grief at our misery without desire of the remedy, is so far from being faith, that it causes desperation.

That true desire which works faith may be known: 1. By the cause, 2. By the order, 3. By the quality, 4. By the fruits, 5. By the continuance of it.

1. It is the gospel, and nothing but it, that can work in man's heart a true desire after Christ: because by it alone is Christ revealed and offered.

2. It follows upon the aforementioned grief for sin, and despair of help in ourselves or others. The Apostle uses this as a motive to stir up men to believe in Christ, that there is not salvation in any other (Acts 4:12).

3. It is both a heartfelt and true desire, and also a vehement and earnest desire. For the first of these, it is not only an outward desire of the tongue, but an inward desire of the soul: "My soul pants, my soul thirsts for God," says David. This inward heartfelt desire is best known to a man's own self: for what man knows the things of a man save the spirit of a man which is in him (1 Corinthians 2:11)?

For the second, it is a greater desire than the desire of any other thing can be. No man so desires any earthly thing, as the poor sinner desires Christ, if it be a true desire: therefore the Scripture uses such metaphors to set it forth, as imply greatest ardency, as hungering, thirsting, etc., of which we have heard before. Balaam's slight wish could be no cause or sign of faith (Numbers 23:10).

4. It makes a man careful and conscientious in using the means which God has appointed to breed faith, yes, and earnest in calling upon God to bless those means, and to be merciful to him, as the poor publican did (Matthew 13:44; Luke 18:10, 13).

5. It still raises up and preserves an appetite after Christ, even after we have tasted him. Desire after Christ before we believe arises from that sense we have of the want of Christ: but after we believe, partly from the sweet taste we have felt of him, and partly from the want we still feel of him, so as we can never be satisfied. Hereby is the covetous man's true desire of money manifested, because he can never be filled, but the more he has, the more he desires. An unsatiable desire of Christ is a good covetousness. The Apostle exhorts to desire the sincere milk of the word, to grow thereby: not once only to taste of it (1 Peter 2:2). If ever a man be satisfied with Christ, and begin to loathe him, he never truly believed in him. For first, Christ is not like bodily meats, which with abundance may cloy the stomach: the more he is tasted, the better and greater will our appetite be. Secondly, no man in this world can receive such a measure as to be filled thereby. If therefore a man desire faith, and fall away, that seeming desire which he had, never bred faith in him.

Section 46. Of joining the effects with the causes of faith, in the trial thereof.

If upon that forenamed illumination of the mind, and disposition of the heart, the Spirit of God has drawn us to accept of Christ Jesus tendered in the Gospel, then has faith been kindly wrought, and by this manner of breeding faith, a man may have good evidence of the truth of it, especially if he also finds that his faith does kindly work, and bring forth the proper fruits thereof. For faith is operative, even as fire. Where fire is, there will be heat, the more fire the greater heat: if but a little heat, there is a small fire, if no heat at all, surely no fire. I deny not but fire may be so covered over with ashes, that the heat will not sensibly appear, but yet heat there is within, so as if the ashes be removed, the heat will soon be felt: so surely, where true and sound faith is, there will be some holy heat, some blessed fruits thereof: it may for a time, through the violence of some temptation, be so smothered, and suppressed, as it cannot be discerned, but when the temptation is over, it will soon show itself: if not, I dare boldly say, there is no true, living, justifying faith, but a mere dead faith. I have my warrant from a holy Apostle, so to say, (James 2:20, 26.) It is a working faith, which is the true justifying faith; and this is the constant doctrine of our Church, taught in our Universities, preached in pulpits, published in print by all that treat of faith. That which our adversaries object against the orthodox and comfortable doctrine of Justification by Faith alone, (that we make justifying faith to be a naked dead faith, without all good works) is a mere cavil, and a most malicious slander: for though we teach that in the very act of justification, faith only has its work without works: yet we teach not that this faith is destitute of all works, but that it is a faith which purifies the heart, and works by love. Thus in regard of the office of faith, we teach as we are taught by Saint Paul, that a man is justified by faith without works: and in regard of the quality of faith we teach, as we are taught by Saint James, that of works a man is justified ([reconstructed: that is], declared so to be) and not of faith only. Therefore for the sound proof of faith, we must have also recourse to the fruits of it.

§. 47. Of the fruits of faith.

It were an infinite task to reckon up all the fruits of faith. For all the several and distinct branches of piety and charity, if they be rightly performed, are fruits of faith. Faith is the mother of all sanctifying graces: for by it we are ingrafted into Christ, and so live the life of God. Every sanctifying grace therefore is an evident sign of faith. But that I may keep myself within compass, I will draw the principal effects of faith, whereby it may be best proved, to two heads. First, a quiet conscience. Secondly, a clear conscience. This has respect to that benefit which we receive by faith: that to the author thereof.

§. 48. Of a quiet conscience proceeding from faith.

A quiet conscience is that which excuses a man before God: so far it is from accusing, that it excuses; from where arises an admirable tranquility of mind, which the Apostle calls, The peace of God which passes all understanding. It is evident that faith breeds this: for being justified by faith, we have peace toward God. So soon as a sinner truly believes, he has some peace of conscience: the more his faith increases, and the stronger it grows, the more peace he has in his soul. From faith then arises this peace, and from nothing else. For it cannot possibly come from any perfection in man. Indeed Adam's conscience in his integrity did excuse him before God, because there was nothing in him blameworthy: but so could no man's since his fall: for besides those palpable evil deeds to which every man's conscience is privy, whose conscience can excuse him in the best works that ever he did? Is not all our righteousness as filthy rags? This David well knew, when he thus prayed, Enter not into judgment, etc. but faith (assuring the conscience, that We have an advocate with the Father, Jesus Christ the Righteous, that he is the propitiation for our sins, purging our souls with his own most precious blood) pacifies it: so that where this peace of conscience is, there must be a true justifying faith.

§. 49. Of the difference between a quiet conscience, and a not-troubling conscience.

Objection. The conscience of many wicked men lies quiet, and troubles them not.

Answer. Their conscience is improperly said to be quiet: it is either a slumbering conscience, which though for a time it seem to lie quiet, yet when it is awaked and roused up, it will rage and rave like a fierce, cruel, wild beast, as Judas's conscience did: or else (which is worse) a seared and dead conscience, which will drown men in perdition and destruction, before they be aware of it. Such a seared conscience had the ancient Heretics. Now these two main differences there are between these not-troubling consciences, and that quiet conscience. First, they only accuse not: this also excuses. Secondly, they lie still only for a time, at the uttermost for the time of this life: this is quiet forever, even at the bar of Christ's judgment seat.

§. 50. Of the difference between conscience excusing, and not-accusing.

Objection 2. Many wicked men in doing evil, have thought they ought to do so: indeed that they did God good service therein: their conscience therefore must needs excuse them.

Answer. Nothing so: for, because they had no sure warrant out of God's Word for that which they did, their conscience could not excuse them: only it accused them not, and that by reason of the blindness of their judgment. It remains therefore to be a proper work of faith, grounded on the Gospel, the word of Truth, to cause a quiet conscience.

§. 51. Of security arising from a quiet conscience.

From this quiet conscience proceed two blessed fruits, which are likewise effects of faith, and sure tokens thereof. First, a holy security of mind. Secondly, a spiritual joy of heart.

For the first; a believer having in his conscience, peace with God, rests secure for salvation, and for all things that make to that end, so as with David he may say, I will both lay me down in peace, and sleep, etc. This security is in regard of the issue, not of the means. For herein lies the difference between the godly and worldly security: to be secure and careless in using the means of salvation, which God in wisdom has appointed, is a carnal, sinful security: but to rest on God for a blessing on the means, and to be secure for the event, is an admirable work of Faith. This is that casting of our care and burden on God, and resting upon him, which the Holy Ghost often urges: they only who by Faith have received Christ, and have their consciences quieted through his blood, can thus securely cast themselves upon God: well and fitly therefore said Jehoshaphat, Believe in the Lord our God, so shall you be established.

§. 51. Of joy arising from a quiet conscience.

For the second, that spiritual joy is an effect of Faith following upon peace of conscience, the Apostle shows: for he joins them together, and says, Being justified by Faith, we have peace toward God, etc. and rejoice. It is noted of the Eunuch, that after he believed, and in testimony thereof was baptized, he went away rejoicing: and of the Jailer that he rejoiced, that he with all his household believed in God: and of the faithful Jews, that they believed and rejoiced with joy unspeakable and glorious. This joy arises from Faith, in regard of that benefit which Faith brings with it, which is no less than Christ himself, and in, and with him, all things needful to full and complete happiness: so that we may well conclude, where true spiritual joy is, there is true justifying Faith.

§. 52. Of the difference between the joy of the upright, and hypocrite.

Objection. Many that have no better than a temporary Faith, have great joy wrought thereby in their hearts.

Answer. Their joy is no true, sound, solid joy, but a mere shadow and show thereof, which is evident both by the birth, and also by the death of it. The birth is too sudden to be sound: that which suddenly sprouts up, can have no deep rooting: Christ fitly compares such joy to corn sown in stony ground.

The death of it is [reconstructed: irrecoverable], it clean dries up, and utterly vanishes away, which, if it had substance, it would never do: therefore the Scripture makes it a property of a hypocrite's joy to be but for a moment: as dew vanishes away by the Sun, so may their joy by persecution.

True spiritual joy which arises from Faith, is wrought by degrees: for it follows after a continual affection, namely sorrow; they that mourn shall be comforted (Matthew 5:4). As sorrow is lessened by Faith, so is joy increased: but yet always there remains a mixture of grief and joy, because there still remains in man cause of mourning and rejoicing, namely, the flesh and the spirit.

Yet this joy is so fast rooted on a sure ground, which is Christ apprehended by a true and lively Faith, that it continues forever, and never utterly vanishes away. It may be obscured by temptation, as the shining of the Sun by a cloud: but as light can never be taken from the Sun, so joy never utterly severed from Faith: he that can and will perform it, has said it, Your joy shall no man take away from you. Such is the power of Faith which breeds this joy, that the heat of afflictions cannot dry it up, but often times it causes it to grow and increase: for we rejoice in tribulations. The Apostles rejoiced because they were counted worthy to suffer rebuke for Christ's Name. The Hebrews suffered with joy the spoiling of their goods. This has in all ages been verified in many Martyrs.

§. 53. Of Faith when the fruits of it appear not.

Question. What if a man cannot find in him these effects of Faith, as peace of conscience, security of mind, joy of heart, has he then no true Faith at all?

Answer. I dare not so pronounce: for true believers may be much troubled in their mind, fearful of their estate, full of grief and mourning, and seem to be, far from those fore-named signs, both in the beginning, while Faith is as it were in the bud, and also in the time of temptation, as it were in winter time. But yet there may be observed in such persons, an inward panting and breathing (which are signs of life) namely, a groaning and grieving that they want those fruits of Faith, and an earnest desire of them.

Such weak ones are to have recourse to the causes of their Faith, and thereby to support themselves till the winter season be passed over, and till it please the Lord to vouchsafe to them a pleasant spring, wherein their Faith may send forth the fore-named fruits: yet in the mean while let them observe such fruits of Faith as usually are in the weakest, namely, love of God, and God's children, desire and endeavor to please God, and fear to offend him, with the like, which are branches of a clear conscience.

§. 54. Of a clear conscience proceeding from Faith.

By a clear conscience I mean a faithful endeavor to approve ourselves to God: and that on the one side by doing that which is pleasing and acceptable to him: and on the other by avoiding that which is offensive to his excellent Majesty, and grieves his good Spirit.

This proceeds from Faith, and that in a double respect.

1. Because Faith is the instrument whereby we draw all that virtue and grace from Christ our head, which enables us to keep a good conscience: I live (says the Apostle, meaning a spiritual life) by the Faith of the Son of God.

2 Because it assures us of God's love and kindness to us, and thereby persuades and even provokes us in all good conscience to serve him: the Apostle therefore who said, I live by the Faith of the Son of God, adds, who loved me, etc., whereby he implies that the love of Christ made known to him moved him to live that spiritual life: for when a sinner once believes that God has indeed so loved him, as to give his only begotten Son for him, his heart is so affected, as David's was, thinking what to render to God; but finding nothing to give, he seeks what may please God, and sets himself in way of thankfulness to do that, (as faithful Enoch who had this testimony that he pleased God,) being very fearful to offend him, (as faithful Joseph, who being tempted to do evil, said, How shall I do this and sin against God?) This clear conscience being a proper work and fruit of Faith, must needs be a sure note and evidence thereof: which the Apostle implies by joining them together. They who indeed have a good conscience, have a sweet, sensible and powerful proof of the truth of their Faith. I will therefore a little longer insist upon this point, and distinctly show,

1 What is the ground or fountain of a clear conscience.

2 What the inseparable properties thereof are.

3 What the extent of it is.

These points I will the rather note out, because they are further evidences and proofs of Faith.

§. 55. Of love arising from Faith.

The ground-work of a clear conscience is love: for Faith gives assurance of God's love: a sense of God's love works love to God: as fire causes heat, so love causes love, We love God, because he loved us first. And this love stirs us up to endeavor to have a clear conscience before God. I may not unfitly resemble Faith, love, and a clear conscience, to the sap, bud, and fruit of a tree: the tree is Christ, the several branches are particular Christians: the sap which runs through all the several branches, and is the very life of them, is the Spirit: that which receives and conveys the sap into every branch is Faith: the bud which first sprouts out, is Love: the fruit which comes out of that bud, and manifests all the rest, is that clear conscience which now we speak of: both fruit and bud spring out of the sap; yet the fruit comes immediately out of the bud: so both love and a clear conscience come from Faith, but a clear conscience immediately from love. Our love to God is it which makes us careful to please him, fearful to offend him. Therefore first make trial of Faith by love: for mark what Christ said of the poor penitent sinner, Many sins are forgiven her, for she loved much. What? Was her love the cause of the forgiveness of her sins? No: it was a fruit, a sign, a proof thereof: her sins being forgiven, and the pardon of them revealed to her heart and conscience, she loved Christ, and in testimony of her love washed, wiped and kissed his feet. We love God because we are first loved: indeed because the love of God is first shed abroad in our hearts by the Holy Spirit, whereby we have a sense of God's love to us. Now because God who cannot be seen, has left us a visible image of himself, even our brother, whom he has set in his own stead, therefore our love to God moves us also to love our brother, and so endeavor to keep a clear conscience before God and men. Saint John does much press the love of our brother, as an evident fruit and sign of our love to God. Among other notes of true Faith, this especially is to be observed, as a trial of the weakest Faith: when other notes fail, this may stand a poor Christian in great stead. The Faith of many is so weak, that it does not pacify their conscience, nor breed any joy in them, yet it works love: for ask one who is a weak, yet a true Christian, and finds not in himself a quiet conscience, spiritual joy, and such like evident testimonies (whereof I have before spoken, which argues a strong Faith,) ask him if he love God, he will not deny it, but say, Oh, I love God with all my heart. If he does deny it, further ask, if he is not grieved for displeasing God, if his desire and endeavor is not to please him: or yet further ask if he does not love such as he is persuaded love God. Few that are indeed true Christians, and not overwhelmed with some violent temptations, will deny these. Now these argue a love to God in them, which must needs prove that they have God's love in some measure revealed to them, and that they believe God loves them, though sensibly they discern it not.

§. 56. Of a pure heart arising from Faith.

2 The next thing which argues a clear conscience to be a fruit of Faith, is an inseparable property thereof, namely a pure heart. These two does the Apostle join, and that together with Faith and love: indeed, he places the testimony of a good conscience in simplicity and godly pureness. Now from Faith comes purity of heart: for Faith has immediate respect to God alone, who sees not as man sees, but searches the heart, and tries the reins, and in that respect causes a man to walk before him in truth, and with a perfect heart: therefore is true Faith called unfeigned faith: so as he that in truth dares say, Judge me, O Lord, for I have walked in my integrity, has a good evidence of Faith.

§. 57. Of keeping a good conscience in all things.

3 The last point is concerning the extent of a clear conscience, which is without restraint, and that in a double respect,

1 Of the matter, in all things.

2 Of the continuance, always.

The generality of the matter has reference to the rule of a good conscience, which is his revealed will, to whom I desire to approve myself, and that is God's word. Because I desire to please God, therefore whatever I know to be his will, I endeavor to do. Thus did David, Joseph, Zacharias and Elizabeth, Paul, and many other testify their good conscience to God's word, and thereby gave proof of their true Faith.

This extent of a good conscience respects rather the integrity of the heart, than the perfection of the work: for perfection of the work is a full and perfect fulfilling of all the commandments of God, to which none can attain in this world.

Integrity of heart is a true and equal endeavor to perform them all, and that though they seem never so contrary to our corrupt humor: for herein lies a main difference between faith unfeigned and hypocritical. The lusts of a hypocrite rule him, and prevail over his faith: in such things as do not cross his lusts, he can be content to obey, but no further: he is loath to try himself: he does not endure that any other should try him.

But unfeigned faith controls all natural conceits and worldly desires: it makes both reason and will to yield to God's word and will: and so makes a man ready to do whatever he knows to be God's will: indeed, it breeds a holy jealousy of himself (as Job had of his children), so as he is very careful in examining his heart and ways, and willing that others should try him, indeed, desirous that God would sift him, and discover such hidden sins and corruptions as himself cannot find out. From this it follows, that

1 For sins past, which by his own, or other men's, or the Lord's means are found out and discovered, he is truly humbled, and gives no rest to his soul till he has some assurance of pardon, as David (2 Samuel 12:13).

2 For the time present, because he finds the flesh still remaining in him, he maintains a strife and fight against sin, as Paul (Psalm 51; Romans 7:15).

3 For future times he is watchful, that he not be overtaken as in former times; as David (Psalm 119:11).

To this integrity of heart, a faithful man may attain. It is that which we daily pray for in the third petition: it is all that God requires: where it is found, it is a good evidence of faith. And it is the rather to be noted, because it is both an encouragement for a Christian to endeavor to do what he can, knowing that his honest will shall be accepted: and also a comfort against his manifold infirmities and imperfections, keeping a man from despair.

Section 58: Of the Continuance of a Good Conscience.

For the continuance, a clear conscience which proceeds from a sound faith, never decays, nor yet stands at a stay: but rather grows and increases: as Christ said to the church at Thyatira, I know your love, service, faith, patience, and works, that they are more at the last than at the first (Revelation 2:19). The Apostle says of himself, that he endeavored toward that which was before, and followed hard toward the mark: and thereupon exhorts others to be so minded (Philippians 3:13). This must needs be a good evidence of faith, because faith is that which receives, and conveys in and from Christ such supply of grace, as makes the believer grow up thereby — He that believes in me (says Christ) out of his belly shall flow rivers of water of life (John 7:38). By their continuance are many who had only a temporary and hypocritical faith discovered, who otherwise before they fell away, would hardly, if at all, have been discerned.

That conscience which is thus grounded on love, accompanied with sincerity, and extends itself to all things which are pleasing to God always, is that good and clear conscience which is so much commended in the holy Scripture: he that is assured thereof (as the Apostle was, Hebrews 13:18) has a sensible evidence of true faith.

Thus we have heard how faith may be gotten, and proved.

Section 59: Of the Issue of Over-Much Boldness.

The third point is how it may be preserved: which point is the rather to be delivered to prevent two extremes, into which many are ready to fall. The one is over-secure boldness: the other, over-childish fearfulness. For when men have gotten and proved their faith, some through the pride of flesh are prone to be insolent, and too much to boast of it: others through their weakness (which also arises of the flesh) to fear the decay and loss of it.

The ground of the former extreme is, that faith is an immortal seed, which shall never completely utterly decay, and completely fall away. This they know, and are able to prove by testimony of Scripture, and evidence of reason.

But though this ground be very sound and orthodox, yet the conclusion which is drawn from it is unsound, and impious: for it crosses God's wisdom, who has ordained and revealed means for the preserving and cherishing of that which he has appointed to continue to the end: therefore we are exhorted to work out our salvation (though it be in heaven reserved for us) with fear and trembling (Philippians 2:12; 1 Peter 1:4). But, to prevent that illusion, let it be noted, that a man if he does not make the better proof of his faith, may be deceived, and take counterfeit for current; a temporary faith for justifying faith: which if he does, then his ground fails: for a temporary faith may completely dry away, as the corn sown in stony ground (Luke 8:13): witness Simon Magus (Acts 8:13), Demas (2 Timothy 4:10), and many that believed in Christ (John 2:23). It is likely that those who are overbold, never thoroughly tried the truth of their faith: for one note of true faith is a holy jealousy, lest faith should decay.

Section 60: Of Losing Faith.

2 Though true faith cannot totally and finally fall away, yet it may to their feeling be so far gone, as it will make them with heavy hearts to repent their proud boldness, and careless security. For,

1 It may be so covered over and smothered, as it cannot be discerned: they can for the time have no assurance of it.

2 All the joy and comfort of it (with which they were formerly upheld) may be completely taken away, and they even faint for want of it.

3 No fruits thereof may appear, but they be as trees in winter: little conscience of any duty, dull in hearing God's word, cold in prayer, nothing remaining but a formal profession, if that.

4 Their consciences may prove a very rack, a grievous torture and torment to them.

5 It is not likely to be recovered with a wet finger, with a light sigh, and a groan: but they may call, cry, and roar again and again, before they be heard.

6 When they recover it, it may be they shall never attain to that measure which once they had: if to that measure of the thing itself, yet not of the joy and comfort of it: they may carry the grief of this their folly to their graves.

Section 61: Of the Grounds of Scripture against Secure Boldness.

For preventing these fearful effects, they who are tempted to this extreme, must be very watchful over themselves, and seriously meditate on those premonitions which tend to this purpose, as: "Let him that thinks he stands, take heed lest he fall." "You stand by faith, be not high-minded, but fear." "Take heed that no man fall away from the grace of God." "Take heed lest at any time there be in any of you an evil heart of unbelief in departing from the living God." "Let us fear lest at any time by forsaking the promise, any of you should seem to be deprived." "Watch and pray that you enter not into temptation." "If any withdraw himself my soul shall have no pleasure in him." Not without just cause are these and such like premonitions much urged and pressed by the Holy Ghost: for well he knows how prone we are to fall away from grace. Lead, iron, stone, or any other earthy heavy thing, is not more prone to fall downward, if it be not continually drawn and held up by some means or other; nor water more subject to wax cold if fire be not kept under it, than we are to decay in grace, if we are not watchful over ourselves, and careful to use all good means for nourishing and increasing thereof. Besides, we are subject to many temptations, which are as water to fire; they will soon quench the Spirit, if we be not the more watchful and careful to stir it up. Indeed, if once we wax secure, self-conceited, and over-bold, we provoke God to give us over to Satan, and our own lusts, as for a time he gave David over.

§. 62. Of the assurance of Faith.

The ground of the latter extreme is, that they feel the flesh in them, they are very weak and prone to fall away; and many in all times have fallen away.

Answer. These that are thus tempted, must know that the cause of our assurance is not in ourselves, but in Christ our head; as we lay hold of him, so he fast holds us: for there is a double bond whereby we are knit to Christ, one on Christ's part, the other on ours. That is the Spirit of Christ: "Hereby we know that we dwell in him, and he in us, because he has given us of his Spirit." This is our faith: for Christ dwells in our hearts by faith: now though our faith should let go her hold, yet Christ's Spirit would not let go his hold. This ground of assurance the Scripture expressly declares: for Christ says, "I know my sheep, I give to them eternal life, and they shall never perish: now mark the reason, there shall not any pluck them out of my hand: My Father which gave them me is greater than all, and none is able to take them out of my Father's hand." Therefore the Devil and all his adherents can do no more, to put out the light of faith, and pluck us from Christ, than all creatures on earth can to extinguish the light of the sun. For why? The sun from where this light comes, is far above all, they cannot come at it: so Christ on whom our faith is founded, is far above all our enemies. Christ must be plucked out of heaven, if true faith utterly fall away.

2 Let the fore-named weak ones consider, that as the flesh is in them to make them weak, so also the power of Christ's Spirit is in them to make them strong. Though the spirit suffer the flesh sometimes to prevail; it is not because the flesh is stronger than the spirit, or the spirit weaker than the flesh; but because the Spirit in wisdom will have us see our weakness, see in what need we stand of the power of God, fly to God, depend upon him: and at length the Spirit will prevail, and get full conquest:

3 As for the falls of others, we know not what they were in truth.

§. 63. Of the grounds of Scripture for perseverance.

To be freed from this last temptation, they which are subject to it, must seriously ponder those Scriptures which set forth the certainty and perseverance of faith; which are such as these, "He that believes, has everlasting life, and shall not come into condemnation, but is passed from death to life." "He that drinks of the water that I shall give him, shall never thirst: but the water that I shall give him, shall be in him a well of water springing up into everlasting life." "This is the victory that overcomes the world, even our faith." "He who believes on Christ shall not be confounded." "They that trust in the Lord shall be as Mount Zion, which cannot be removed, but abides forever." The grounds of this stability of faith are in the Scripture noted to be these,

1 The constancy of God's love, mercy, truth, covenant, calling, gifts, and the like; which is set forth by these, and such like promises as these be: "I have loved you with an everlasting love." "With everlasting kindness will I have mercy on you." "My mercy shall not depart away from him." "The Lord has sworn in truth, he will not turn from it." "I will make an everlasting covenant with them." "The calling and gifts of God are without repentance."

2 The perpetual efficacy of Christ's intercession, manifested in one particular example, which is to be applied to all his Elect: for what he said to Peter, (I have prayed that your faith fail not) he performs for all.

3 The continual assistance of the Holy Ghost: in which respect it is said, that he shall abide with us forever, and that he which has begun a good work, will finish it. If well we weigh and apply these and such like testimonies of Scripture, though we work out our salvation with fear and trembling, yet shall we not be fearful and doubtful of the issue.

§. 64. Of preserving and increasing Faith.

As a preservative against those two poisonous potions, and as a means to keep us in the right way from falling into any of the two extremes, diligent care must be used to preserve and increase this precious gift of faith: for if faith be kept alive, so as it may bear sway in us, it will keep us both from boasting and doubting.

Two special points there be which make to this purpose.

1 A conscientious and constant use of the means which God to this end has appointed.

2 Faithful and hearty prayer for God's blessing on those means.

The means are two. First, the ministry of God's Word. Secondly, the administration of the Sacraments.

§. 65. Of using the word for increase of Faith.

We have heard before how faith was bred by the word; now the word is like a kind natural mother, which gives milk to the child which she has brought forth: whereupon says the Apostle, As newborn babes desire the sincere milk of the word, that you may grow thereby. He had said before, that we were born anew by the word of God: here he shows that the word has a further use; namely, to make us grow. For by the word the promises of God (which at first were made known to us, and whereby faith was bred) are again and again brought to our remembrance, the tender and offer of them often renewed; so as thereby our faith (which otherwise might languish away through our own weakness, and Satan's temptations) is not only preserved, but exceedingly quickened, strengthened, and increased.

Use: Our care therefore must be diligently to frequent the public ministry of the word; for by it Christ is lifted up in the church, as the bronze Serpent was in the wilderness. Indeed, also to read and search the Scriptures in families, and with ourselves alone. We heard before that we must attend on the word, till we find faith wrought in us.

Here we further learn never to give over, but so long as our faith has need to be confirmed and increased (which will be so long as we live in this world,) to use the word. We may not therefore think it sufficient that we have had this benefit of the word to believe: we must labor for a further benefit, to be established and confirmed thereby more and more in our most holy faith.

§. 66. Of using the Sacraments for increase of faith.

The Sacraments are purposely added for this end, to strengthen our faith, which they do two ways. First, they are God's seals added to his word, that by two immutable things (God's promise, and God's seal) wherein it is impossible that God should lie) we might have strong confidence. Secondly, they do as it were visibly set before our eyes the sacrifice of Christ (which is the groundwork of our faith) so as in, and by them Jesus Christ is even crucified among us. The Apostle notes, that Abram after he believed, received the sign of circumcision: and also renders the reason because it was a seal of the righteousness of the faith which he had: therefore it served to the confirmation and preservation of his faith. To this end Philip baptized the Eunuch after he believed.

Use: God in wisdom having ordained these means to cherish our faith, we ought to be conscientious in a frequent use of them, otherwise shall we show ourselves rebellious against GOD, and injurious to our own souls.

§. 67. Of prayer for increase of faith.

Prayer is that means which God has appointed to obtain all grace, all strength of grace, indeed and a blessing upon all his ordinances (as I will later show) so that it must needs in that respect be a notable preservative of faith. Besides, by prayer we make ourselves after a holy manner familiar with God, and so have more and more evidence of God's love and favor to us, whereby our faith must needs be much strengthened. When Satan desired to winnow the Apostles, what means did Christ use to preserve Peter's faith: I have prayed (says he to Peter) for you that your faith fail not. Thereby Christ also teaches us what we must do to preserve our faith. After that once faith is bred in us, in faith we may pray that it fail not, but we cannot so pray to get faith. A man that hears the sweet promises of the Gospel, and also hears that faith is that means whereby the benefit of them is received, may earnestly wish for faith, and desire God to give it to him: but in faith (which yet he has not) he cannot pray for faith, as after he has it, he may for the preservation of it: therefore faithful prayer is a proper means to cherish, keep, strengthen and increase faith.

§. 68. Of well using faith.

The last point observed out of this exhortation is, how faith may be well used.

The Apostle does not simply say, Take Faith, but adds this resemblance, shield, saying, Take the shield of faith: teaching us thereby that we must use faith as soldiers use their shield. I showed before how soldiers use to hold out their shields against all the assaults and weapons of their enemies: to keep themselves safe, they use to lie under their shields, and so cover and defend their bodies: thus must we shelter our souls by faith, holding it out against all spiritual assaults, and (as I may so speak) lie even under it. This in general is done by resting on God's promises, which are the groundwork and rock of our faith. For by true faith we do not only give credence to the truth of God's promises, but also trust to them, and build upon them, assuring ourselves that they shall be effected to our good, and so remain secure whatever fall out.

This use is to be made of faith, both in prosperity, and in adversity.

§. 69. Of the use of faith in prosperity.

In prosperity faith has a double use.

1. It makes us acknowledge that it is the Lord which has so disposed our estate, as Solomon did, saying, The Lord has made good his word, etc.

For faith having an eye to the promises of God, and exercising itself about them, when any good thing falls out, it attributes and applies it to such and such a promise, and so acknowledges it to be brought to pass by the word and providence of God.

2. Faith makes us rest upon God for the time to come, that all shall go well with us, as David did. For it makes a man thus to reason: God has made many faithful promises never to fail or forsake them that trust in him. He has so far made good his word to me. He still remains the same God, true and faithful. [reconstructed: I will therefore not trouble myself with undue fears.] I fear no evil; but believe that it shall ever go well with me. Hereupon also faithful parents exhort their children to trust in God: indeed quietly they commend their own souls into God's hands, and commend their children to God's providence, and that upon this ground, exhorting them also to depend on God, as David did (1 Chronicles 22:11 and 28:9). For faith has eyes whereby it does after a manner see that to be true, which yet it sees not.

§. 70. Of the use of faith in adversity.

In adversity it has also a double use.

1. It upholds us in the present distress, when else we know not what to do: instance David (1 Samuel 30:6) and Jehoshaphat (2 Chronicles 20:12).

2 It moves us patiently to wait for deliverance: for God having promised to give a good issue, Faith rests upon it, even as if it were now accomplished.

Thus in general we see how Faith has its use always in all estates.

§. 71. Of oft calling to mind God's promises.

I will furthermore particularly show how we come to shelter our souls under Faith. For this, two special things are requisite.

1 A faithful remembrance of God's promises.

2 A wise and right application of them.

For the first, [reconstructed: David hid] God's promises in his heart: thus it came to pass that those promises upheld him in his trouble, and he received admirable comfort by them. Assuredly if the believer does call to mind God's promise of succor and redress in his distress, it will quiet him for the time, and make him rest in hope till he enjoys the accomplishment of that promise. While a believer well remembers, and duly considers what great and excellent promises are made, how mighty, faithful and merciful he is that made them, he thinks that the world may be as soon overthrown, as his Faith. But the letting of God's promises slip out of his memory, is that which makes him faint. The Apostle having secretly intimated to the Hebrews their fainting, declares the cause thereof, by telling them they forgot the consolation: for that which is not remembered, is as not known. Now God's promises being the ground and very life of Faith, what use of Faith can there be, if God's promises be unknown, or (which for the time is all one,) not remembered? As a lamp will soon be out, if oil be not continually supplied: so Faith, if it be not nourished with continual meditation of God's promises, will soon fail.

Use: By way of exhortation let us be stirred up to search God's word, where his promises are treasured up: and note what promises are there made for our comfort and encouragement: indeed let us use the help of others, especially of those to whom God has given the tongue of the learned: indeed (among and above all others) of them whom God has placed in his stead, to whom he has committed the word of reconciliation: let us use their help for the finding out of God's promises, and having knowledge of them, often meditate and think on them, that so they may be the more firmly imprinted in our memories, as in a good treasury and storehouse, and the more ready to be brought forth for our use; like that good householder which brings forth out of his treasure, things both new and old. As we use our memories, so shall we find them ready to help us in time of need: God therefore prescribed to his people diverse helps for their memories.

§. 72. Of well applying God's promises.

In the second particular help (which is wise and right application of God's promises) consists the greatest use of Faith, for which we have need of the Spirit of wisdom and revelation.

The promises of the Word are declarations of God's favor towards man, and of his providence over him for his good: for it pleased God as to take care of man, and to provide for him all things needful, so beforehand to make faithful promises to him thereof, to uphold him till the time of the accomplishment of them.

Now for the better application of them, we are to consider both the promises themselves, and the persons to whom they are made.

In the promises three things are to be observed. First, the matter contained in them. Secondly, the kind or quality of them. Thirdly, the manner of propounding them.

The matter of God's promises, is either general, concerning supply of all good things, and deliverance from all evil: or particular, concerning the several particular estates, and needs of men.

§. 73. Of applying general promises.

That first promise which God made to man after his fall (He shall break your head,) was a general promise: for by it is promise made of Christ Jesus, and of that full redemption which Christ should make of man. So that promise which God made to Abram (In your seed shall all the nations of the earth be blessed:) Here is all happiness in Christ promised to all the faithful. And that which the Apostle sets down, All things shall work together for the good of them that love God, &c. And again, All things are yours: that is, all things tend to your good, and help forward your happiness and salvation. Many other like general promises there be in the Scripture, which are the rather to be remembered, because they extend themselves to all estates, to all conditions, and to all kind of distresses whatever; so that if we cannot call to mind particular promises, fit for our present estate, we may uphold ourselves with these general promises. For example, when the devil or any of that serpentine brood shall assault us, remember we that all that they can do, is but to nibble at our heels, he shall never be able to crush our head, to destroy our soul: yet his head shall be crushed, he utterly vanquished. If we be in any misery, remember we that blessedness is promised to us, and blessed shall we be. If anything seems to make against us, this is promised to be the issue, that all shall turn to our good.

§. 74. Of applying particular promises.

Particular promises fit for our particular estates and needs are added to the general, because we are weak and subject to slip, and cannot well apply, and rest upon the general promises. These are very many, I will endeavor to draw them to some distinct heads.

They concern this life, or the life to come. Those for this life are of temporal, or spiritual blessings. For the life to come, heavenly and glorious things are promised.

Promises of temporal things are to supply things needful. Remove things hurtful.

For supply of things needful, it is said, Nothing shall be wanting. All things shall be ministered. God shall fulfill all your necessity, &c. Besides, there are other particular promises fitted to our several necessities: to such as want meat, drink or apparel, Christ has said, Be not careful for your life, what you shall eat, or what you shall drink, nor yet for your body what you shall put on, &c. your heavenly Father knows that you have need of all these things. They which desire to have yet more particulars, let them read (Leviticus 26:4-5, &c.) and (Deuteronomy 28:3-4, &c.).

In the Scripture are further to be found particular promises for orphans, widows, captives, &c. likewise for time of war, famine, sickness, &c.

If now we want any needful thing, the use of Faith is to make us rest upon these and such like promises: for if they be rightly believed, they will make us cast our care on God that cares for us, and moderate our immeasurable carking after them; moving us patiently to wait for the accomplishment of our desire, or contentedly to want what God denies.

For removing things hurtful, and delivering us out of troubles, God has expressly said, I will deliver you. There shall no evil come to you: the angels have charge over you, to keep you in all your ways, lest you dash the foot, etc.

Here then the use of Faith is this, that if we be in any trouble, these and such like promises make us rest quietly, patiently expecting the outcome that God will give, and that without prefixing any time (for he that believes makes not haste (Isaiah 28:16)), or prescribing any means to him, (as faithful Moses when he said, Stand still, and see the salvation of the Lord, etc. (Exodus 14:13)).

For spiritual matters, we have many most comfortable promises, as that God will be our God, we shall be his people, we shall all know him: he will forgive our iniquities: he will write his law in our heart: he will give the Holy Ghost to them that desire him, etc. (Jeremiah 31:33; Luke 11:13). So there are many particular promises for particular graces, as for faith, hope, love, etc. And for growth and increase in these.

The use of Faith here is to uphold us against our manifold defects, infirmities, and imperfections. For first it gives evidence to our souls, that the graces we have are the gifts of God, because God promises them. Secondly, it makes us rest on God for perfecting of that good work which he has so graciously begun; I know whom I have believed (says Saint Paul) and I am persuaded that he is able to keep that which I have committed to him, etc. (2 Timothy 1:11).

For promises of heavenly things, the Scripture is everywhere plentiful: that the soul shall at the dissolution of the body go immediately to Heaven, that the body shall rise again, and be made like to the glorious body of Christ: and we enjoy everlasting happiness, with the like.

The use of Faith in regard of these, is to uphold us with the expectation of that heavenly happiness which is promised, indeed, though we be here destitute of worldly things, and in many troubles and tribulations.

Section 75. Of applying absolute promises.

For the kinds of God's promises, some are absolute which God has simply and absolutely determined to accomplish even as they are propounded: as before Christ was manifested in the flesh, the promise of the Messiah, and of calling the Gentiles: since that time the promise of calling the Jews, and of Christ's second coming in glory. All saving, sanctifying graces, being absolutely necessary to salvation, are thus promised to all God's children: and the continuance and perseverance of them to the end; and also the end and outcome of all, eternal life.

The use of Faith in these, is to uphold us against all fear and doubt, even when we have not a sensible feeling of them: for God (who is able to perform whatever he has promised; and true and faithful in all his promises) having absolutely promised such and such things, though all things in Heaven and Earth should seem to make against them, yet would Faith believe them.

Section 76. Of applying conditional promises.

Other promises are conditional, which are no further promised than God in wisdom sees to be most fitting for his own glory, and his children's good. Thus are promised,

1. All temporal blessings, which Lazarus, a holy saint, wanted.

2. Freedom from all crosses and troubles. What saint has not had his part in some of them? Who has been freed from all?

3. Freedom from all temptations. As our head was tempted, so have his members from time to time.

4. Less principal graces, which are called restraining graces, being given rather for the good of others, than of them who have them. These the Spirit distributes separately, not all to every one, but some to one, some to another.

5. The measure of sanctifying graces: for though every saint has every saving grace in him, yet has he not a like measure: some have a greater, and some a less.

Admirable is the use of Faith in these conditional promises: for it makes us so to trust to God's power, as we subject ourselves to his will; as the leper, who said: If you will you can make me clean; and those three constant servants of God, who said: Our God is able to deliver us from the hot fiery furnace, and he will deliver us out of your hand, O King. But if not, be it known to you, O King, that we will not serve your gods, etc. For Faith persuades us that God is wiser than ourselves, and that he better knows what is good for us than we ourselves do, and so moves us to resign up ourselves wholly to God's good pleasure.

This is the general use of Faith in respect of these conditional promises, it has also other particular uses, as

1. For temporal things, so to rest on God's promise, as we believe God will either supply our wants, or enable us to bear them: as God had taught Paul how to want.

2. For crosses, so to bear them, as being assured that God will either free us from them, as he delivered Job: or assist us and enable us to bear them, and turn them to our good.

3. For temptations that God will stand by us, and give a good outcome.

4. For restraining and common graces so to content ourselves, as we doubt not but also to have such sanctifying as shall be needful to our salvation; which also is to be applied to the measure of sanctifying graces, according to that answer of God to Saint Paul, My grace is sufficient for you.

Section 77. Of applying implicit promises.

For the manner of propounding God's promises, they are either expressly declared, or else by consequence implied. Express promises are either generally propounded to all: of these we have heard before; or else particularly applied to some particular persons. Some of these are such as are not proper to him alone to whom in particular they are directed; but for the good of others also. If we find such needful for us, it is the use of faith to apply them to ourselves with as strong confidence as if they had been directed to us. This the Apostle teaches us to do: for where God made a promise to Joshua, (I will not fail you, &c.) the Apostle applies it to all Christians. The ground of this application is taken from God's unchangeable and impartial manner of dealing: the same God that he is to one faithful man, the same he is to all. If therefore he would not fail Joshua, neither will he fail any.

By consequence promises are implied, either in the examples, or prayers of faithful saints.

In their examples, by those blessings which they have enjoyed. For that which God bestows on one, he is ready to bestow on every one to whom it is needful: God's giving it to one, is a promising of it to all. So as we may with as strong confidence depend upon God for such needful things, as if God had expressly promised them. Thus does Saint James urge that end which God gave to Job's troubles, as a ground of our faith, to make us wait for a like deliverance in our troubles.

In their prayers, by those things which they have prayed for in faith and obtained. Their faithful calling upon God, and God's gracious hearing of them, are as much as a promise, that God in such and such things will hear us calling upon him: thus did David make this a ground of his faith (Psalm 22:5).

The use of faith in these implicit promises is to persuade our hearts that God will deal with us as he has in former times dealt with his faithful children.

§. 78. Of the true Heirs of God's promises.

The last point to be noted for the right application of God's promises, is the persons to whom they belong. Here note two points.

1 Who are the righteous heirs and children of God's promises.

2 How these heirs are qualified.

1 For the first, Christ Jesus the true natural Son of God, as he was Emanuel, God with us, our Head and our Redeemer, is properly the heir of all God's promises, In him they are, indeed, and Amen. That is to say; In him they are propounded, ratified, and accomplished. This is evident by those general promises which are the foundation of all the rest. He, (that is, Christ) shall break your head. In your seed (that is, Christ) shall all the nations of the earth [reconstructed: be] blessed. Now how is Christ the heir of God's promises? as a private person? only in himself? No verily: but as a public person, as the head of a body: for Jesus together with all the saints, which were given him of his Father, make but one mystical body, which is Christ: so as all the faithful together with Christ are heirs of the promises; they, and they alone have a right to them: so as what the Apostle says of godliness. I may fitly apply to faith, which is the mother of all godliness, Faith is profitable to all things, which has the promise of the life present, and of that which is to come. Both general and particular promises, promises of earthly, spiritual, and heavenly things; conditional, and absolute promises: all promises belong to the faithful.

§. 79. Of applying God's promises to the right persons.

2 For the second, the several conditions and qualities of the persons to whom several promises are made, are exceeding many. Sometimes they are made to faith, sometimes to obedience, sometimes to uprightness, to cheerfulness, to constancy, to love, to fear; to such as mourn, hunger, are heavy laden; to such as pray, hear God's Word, keep his Commandments; to the fatherless, widows, captives, poor, sick, &c. It is not possible, neither yet is it needful that I should reckon up all: they are here and there to be found throughout the Scripture.

The uses of faith in respect of the persons to whom the promises are made, are these.

1 To assure us that we are they to whom they appertain.

2 To make us apply them to those several qualities which we find in ourselves, as if we hunger, to believe we shall be satisfied; if we mourn, that we shall be comforted, and so in the rest.

To make us expect the accomplishment of them, according to our several needs: as when we are in any trouble, to expect deliverance; when tempted, assistance; when in want, relief, &c.

Thus (as distinctly as I can) have I showed how the shield of faith may be used.

Hitherto of the manner of the Apostle's exhortation.

§. 80. Of the meaning of the metaphor.

The motive whereby he enforces his exhortation, follows: wherein is contained the eighth general point to be delivered in this Treatise of Faith, which is the benefit and power of faith, in these words;

Wherewith you shall be able to quench all the fiery darts of the Devil.

The Apostle here uses another metaphor. His manner of phrase may at first sight seem to be improper, that a man should take a shield to quench fire: a shield is rather to keep off a blow. But if we well note the drift of the Apostle, and also the manner of framing his speech, we may find that it is not so improper as it is taken to be. For first, he says not, By the shield you quench; but by it you shall be able to quench. Again, he says not simply, whereby you shall be able to quench darts, that had been improper, but he adds fiery. Thus because Satan's temptations are as darts, and as fiery darts, he uses the metaphor of a shield, in opposition to the one, and the metaphor of quenching in opposition to the other. Thus we see that the Apostle's speech is proper enough, answering two metaphors in their several kinds: a shield in relation to [reconstructed: darts]: quenching in relation to fiery.

Besides, hereby he declares a double benefit of faith: one to protect us from Satan's temptations, that they annoy us not: the other, (if they do pierce and wound our souls,) to cure the hurt which they have done.

To amplify this benefit of faith, the Apostle describes our enemy by his malicious and mischievous nature (the wicked) (or, as the original with an emphasis sets it down, that wicked one) and his temptations, by the kind of them under this metaphor Darts.

Of the nature of this wicked one, I have spoken before on verse 12.

For the metaphor, a dart is a kind of weapon that is flung, slung, or shot at a man far off, which if it hit him, will deeply pierce him, and sorely gall him. I showed before how we were often forced to wrestle with Satan, and to grapple with him hand to hand. Here is showed that he has also darts to shoot at us far off, so as he can pierce and wound us when we see him not: he can send at us, though he come not to us. As when the dragon could not come at the woman, he cast waters after her (Revelation 12:15). This woman is the church; the red dragon, Satan; waters, his manifold temptations or darts.

Thus we see that

The Devil can every way annoy us, both at hand and afar off: when he is suffered to come to us, and when he is restrained and kept from us.

Use: How can we now at any time be secure? Does it not stand us in hand to watch always, always to be well armed, and have this shield of faith?

That the benefit and power of faith may be the better discerned, I will show more distinctly: 1 What these darts are. 2 How they are kept off. 3 Why they are called [reconstructed: fiery]. 4 How they are quenched.

§. 81. Of Satan's darts here meant.

Some take afflictions to be meant by darts.

Answer. There is another proper piece of armor to defend us from the hurt of them, namely, The preparation of the Gospel of Peace.

Others take all sins and all provocations to sin, to be here meant.

Answer. This must needs be too general: for thus should the several pieces of armor, and their distinct uses be confounded. The breastplate of Righteousness is the proper fence against such temptations.

I take the darts here spoken of to be those several and sundry temptations which the Devil uses to draw us to doubt of that help we have in God, and to despair: for often he casts sundry thoughts of despair into us, that he might shut out all hope in God, and so draw into perdition. Thus afflictions, so far forth as the Devil uses them as means to disquiet and vex the soul, may be here understood: and likewise all sins and provocations to sin, as they tend to this end. These temptations were they light and fasten, pierce deep. Satan let a store of these fly against Job, they fell on him as thick as hailstones: despair was it which Satan sought to bring Job to by depriving him of his cattle, goods, children, and all that he had: by striking his body all over with sore botches and boils. The contradicting speeches of Job's wife and friends (the instruments of Satan in this) tended to this. These darts also he let fly at David, as appears by the many complaints of David: indeed, he flung some of these at Christ in the wilderness, in the garden, and on the cross (Matthew 4:3; Matthew 26:37; Matthew 27:46). No darts so wound the body, as these wound the soul where they fasten.

§. 82. Of the virtue of faith against Satan's darts.

2 These darts are only kept off by faith: for faith alone gives us assurance of God's love: by it we so rest and repose ourselves on the favor of God in Christ, as nothing can make us doubt of it, or separate us from it. Though he slay me, yet will I trust in him, says Job (Job 13:15). Read (Psalms 3; 91; Romans 8:38-39). The stronger our faith is, the better are we fenced against these temptations: the weaker our faith is, the deeper do they pierce: indeed if they prevail against us, it is because we lack this shield, or at least have let it fall, and so for the time lack the use of it. Therefore Saint Peter exhorts to be steadfast in the faith, while we resist the devil; as if he had said, Look to your shield, keep it safe, hold it out manfully against all the darts of the devil (1 Peter 5:9).

§. 83. Of Satan's fiery darts.

3 They who by these darts understand afflictions, say, they are called fiery, because afflictions are grievous to the flesh; they who understand sins, because as fire they kindle one another and so increase.

Answer. But there is a higher matter here meant; for the metaphor is taken from malicious mischievous enemies who poison the heads of darts, and arrows, and bullets which they shoot at men: these poisoned things being of a fiery nature, if they pierce into a man's flesh, lie burning, and tormenting the body, and continue to inflame it more and more, till they have soaked out the very life of a man, if in time they be not cured. Thus the forenamed temptations of Satan, tending to doubt and despair, (if they fasten) vex, grieve and torment the soul, burning and festering in it, till they bring a man to utter destruction, if the fire and heat of them be not slaked and taken away. It must needs be great burning, great anguish and vexation that made David cry out and say, O Lord rebuke me not in your wrath, etc. My bones are vexed: my soul is also sore vexed, etc. I fainted in my mourning, etc. (Psalms 6:1, 3, 6; Psalms 31:9-10; Psalms 32:3-4). I am in trouble, mine eye, my soul and my belly are consumed with grief, etc. I roared all the day. Much more bitter exclamations did Job send forth, and yet what men were these (Job 3:3; Job 6:2)? What excellent worthies of the Lord? If the fiery venom, and burning poison of Satan's darts so tormented such men, men of admirable faith, how do they torment men of weak faith, indeed men of no faith? Judas was so tormented by it, that his life was an unsupportable burden to him, he could not endure it, but made away himself, as many others have done in all ages (Matthew 27:5).

§. 84. Of the virtue of faith against Satan's fiery darts.

4 The only means to cool this scorching heat, and to assuage this burning, is the blood of Christ: and faith only is the means to apply the efficacy of Christ's blood to our souls: by faith therefore, and by nothing else, may these fiery darts be quenched. As balsam, and such other medicinal oils which surgeons have for that purpose, being applied to that part of man's body which is inflamed with the forenamed poisonous weapons, assuage the heat, drive out the poison, and cure the flesh: so faith, which applies the virtue of Christ's sacrifice to a perplexed and troubled soul, dispels the inward anguish thereof, pacifies and quiets it, and so cures the wounds thereof. The faith of David did thus cheer up and refresh his soul after it had been perplexed; in which respect he says to his soul, Why are you cast down and unquiet? Wait on God, etc. (Psalms 42:5; Psalms 42:11; Psalms 43:5). Thus again, and again he cheers up his soul: this also drew the fiery poison out of Job's soul, as that speech implies, Though he slay me, yet will I trust in him (Job 13:15).

§. 85. Of stirring against despair.

Are temptations to despair, piercing darts? Fiery darts? Keep them off as much as possibly may be. As we fear to drink poison, let us fear to despair. It will be a fiery burning poison in our soul, that will yield us no rest; as we see in such as are overcome thereby. Let us not dare to yield to it; but though God should seem to be so angry with us as to kill us, yet with Job, to trust in him. For this end we must suffer faith to have the upper place in us, even above sense and reason too. And for this end look to God, and duly weigh both what he promises, and why he makes such gracious promises to us: and look not to ourselves and our own deservings, but rather know that God's mercy is as an ocean in comparison of the drops of our sins: they that despair, little consider how much greater God's goodness is, than their sin.

§. 85. Of the need and benefit of Faith.

In how wretched a condition do they live, who are destitute of Faith! They lie open to all the fiery, burning, tormenting temptations of the devil; they have no means to prevent them, none to quench them when they are wounded in conscience. This fire must needs either stupefy all their spiritual senses, dry up all the life of the soul, and take away all feeling: or else torment them intolerably without all hope of redress, as Cain, Saul, Judas, and such like were tormented. It were much better for a man not to be, than not to believe.

What an admirable virtue is Faith? What virtue has it in itself? What benefit does it bring to us? What Christian soldier (that is wise, and fears these fiery darts,) dares enter into the battle without this balm? The main and principal end, for which the Apostle here sets down these benefits of Faith, that which especially he aims at, is, to commend to us this precious gift, so as it may be a strong motive to urge all the forenamed points concerning Faith, of which we have spoken before, and to stir us up diligently to labor and use all the means we can, First to know what true Faith is, Secondly, to get it, Thirdly, to prove it, Fourthly, to preserve and increase it, Fifthly, well and wisely to use it.

§. 86. Of spiritual recovery.

Behold here a sure ground of much comfort and great encouragement, even to such as are weak, and by reason of their weakness, or else through the violence of some temptation, have let fall their shield, so as Satan's fiery darts have touched their conscience, and pierced their soul. Let them not thereupon utterly despair, and yield themselves over to Satan's power, but know that yet their Faith may stand them in stead, that yet there is a further use of it, not only as a shield to keep off, but as balm to draw out the fire, to quench it, and cure the wound. The word which the Apostle here uses, implies (as we have showed) a recovering, resuming, and taking up again our shield. Let not therefore our faintings, failings, and spiritual wounds put us out of all hope, as if death and destruction, without all remedy and recovery, must needs follow thereupon: But rather let us with all speed have recourse to God's promises, and to Christ Jesus the true heir of them, and so renew our Faith, as Peter renewed his, when he looked upon Christ.

§. 87. Of Satan's assaulting our Faith.

The last point yet remains, which is, to discover the manifold wiles which the devil uses against this heavenly gift, and to show how they may be avoided. We have heard before how he labors to spoil us of the girdle of truth, breastplate of righteousness, and shoes of patience; but his best wit and greatest force is bent against the shield of faith. The first assault made against Eve, was in regard of her Faith, Has God indeed said, etc.: so against Christ, (If you be the Son of God, etc.) Herein did he often tempt the Israelites, yes and Moses also in the wilderness. This was it for which he desired to winnow Peter; and for which Paul feared lest he had tempted the Thessalonians. Lamentable experience shows how mightily he prevails by this temptation: in time of persecution he brings men hereby to renounce their profession: and hereby at all times he brings many to the very pit of despair.

That which has been before delivered concerning the excellency, necessity, use and benefit of Faith, declares the reason, why the devil so assaults it: for he, being our adversary walking about, and seeking whom to devour, espies that Faith is it which especially preserves us safe from being devoured; that this is the victory which overcomes both himself and his chief agent and instrument the world; and therefore with all might and main endeavors to spoil us of this shield. It is therefore needful we should know what are his wiles, and how they may be avoided.

His various kinds of wiles may be drawn to two heads, namely those whereby he labors either to keep men from Faith, or else to wrest Faith from them. I will in order discover some of the principal in both kinds, which are these.

§. 88. Answer to Satan's Suggestion, that it is presumption to believe.

1. Suggestion: First, it is altogether impossible to attain to any such gift as Faith is. Secondly, can any man be assured that Christ is his? Thirdly, whoever has any such notion, presumes. Fourthly, to enforce this temptation the further, he also suggests, that the ground of Faith (God's word) is uncertain. And fifthly, though that Scripture were the certain Word of God, yet the Ministry of it by man, is too weak a means to work so great a work as Faith is thought to be — this Suggestion has prevailed much with Papists.

Answer: First, that which has been before delivered concerning the getting of Faith, shows that this is a lying Suggestion. Secondly, it has been expressly proved that a man may know he has Faith. Thirdly, the differences between Faith and presumption show, that assurance of Faith is no presumption.

1 Faith drives a man out of himself: because the believer can find no ground of confidence in himself, therefore he casts himself wholly upon Christ.

Presumption finds something in the man himself to make him boast.

2 Faith rests on a sure ground, which is God's Word, that both commands us to believe, and promises to perform that which we do believe.

Presumption relies only on a man's surmise and mere conjecture.

3 Faith is joined with the use of the means: both of those means whereby it was first bred, and also of those which God has appointed for the nourishing of it.

Presumption not only carelessly neglects, but arrogantly contemns all means.

4 Faith is wrought by degrees: first by knowledge, then by grief, after by desire, as we heard before.

Presumption is a sudden apprehension of the mind.

5 Faith makes a man work out his salvation with a holy jealousy, indeed with fear and trembling: often calling upon God, and depending on him.

Presumption is over-bold.

6 Faith makes a man depart from all iniquity, and keep a clear conscience.

Presumption is accompanied with much pollution, at least inward.

7 Faith is most sure in time of trial, then is the strength of it most manifested.

Presumption like a Braggadocio then makes greatest flourish when there is least danger.

8 Faith continues to the end, and never falls away.

Presumption is subject to decay totally and finally.

4 Of the certainty of God's word we shall after speak:

5 For man's ministry it is God's ordinance; and from there it has that mighty power to work faith: for God who at first brought light out of darkness, can by weak means work great matters. Besides, we have this treasure in earthly vessels, that the excellency of that power might be of God, and not of us (2 Corinthians 4:7).

§. 89. Answer to Satan's suggestion of the difficulty of getting Faith.

2 Suggest. If it be not impossible to get Faith, yet it is so difficult and hard a matter, that not one of a thousand who seek it, obtain it. Herein Satan prevails with idle, slothful persons, who in all things which they should undertake, pretend more dangers and difficulties than needs, of purpose to find a pretence to their idleness (Proverbs 22:13 and 26:13).

Answer. Though it be hard to the carnal careless man, yet (as Solomon says of knowledge (Proverbs 14:6)) Faith is easy to him that will believe; not that it is simply in man's power, but that God's Spirit so opens his understanding in the mysteries of godliness, so works on his hard and stony heart, making the one capable, and the other pliable, as thereby the man is brought like softened wax easily to receive the impression of God's seal. Though man in himself be dead in sin, yet God's word is as powerful to quicken him, as Christ's was to raise Lazarus. Indeed many seek, and find not, ask, and have not: but why? Saint James gives one reason, They ask, and seek amiss. They seek Faith in themselves, and from themselves: they seek it by carnal and fleshly devices: they seek it by their own wit and reason. Saint Paul renders another reason, The God of this world has blinded their minds, that the glorious light of the Gospel should not shine to them (2 Corinthians 4:4). Because they oppose against God's truth so far as it is made known to them, or knowingly wink at it, or turn from it, God gives them over in just judgment to the power of Satan, who blinds their minds. But if we go to the Author who gives Faith, and to the spring from where it flows; if we rightly use the right means of attaining it, and wait at the door of Wisdom till she open to us, undoubtedly we shall find Faith and not miss of it.

§. 90. Answer to Satan's suggestion of the small need and use of Faith.

3 Suggest. Faith is a needless thing. This conceit the Devil puts into the mind of two sorts of people: first of proud Pharisaical Justiciaries, who trust to their own righteousness: these think that the breastplate of righteousness is armor enough. Secondly, of secure, carnal Gospelers, who imagine that a good hope (as they call it) is sufficient, there needs not assurance of Faith.

Answer. God makes and ordains nothing in vain: as for the proud Justiciary, let him first know, that righteousness severed from Faith, is no righteousness: though righteousness joined with Faith be of good use, yet severed from Faith, it is of no use at all. Secondly, that the Breastplate of righteousness, which the best men ever in this world had, was full of cracks and holes, full of many defects and imperfections, through which Satan would soon have wounded them even to death, if they had not had this shield.

As for the secure Protestant, if ever he feel the fire of Satan's darts, he will find that all the assurance which possibly he can attain to, is little enough. That poor man which said; I believe, Lord help my unbelief (Mark 9:24): And the Disciples which said, Lord increase our faith (Luke 17:5), saw that a good hope was not enough.

As a preservative against this poisonous temptation, we must labor for all the assurance of Faith that we can.

§. 90. Answer to Satan's suggestion of the damage arising from Faith.

4 Suggest. Faith is hurtful to a man's credit, honor, profit, pleasure, etc. Herein Satan prevails with worldlings, whose hearts are only on things here below.

Answer. First, the price of Faith, indeed of one grain of Faith, is of more worth than all the treasure in the world: this that good Merchant well knew, who sold all to buy it (Matthew 13:44).

Secondly, they who are wounded with Satan's fiery darts, would willingly forgo all credit, wealth, and pleasure that the world possibly can give, for a dram of Faith.

Thirdly there can be no true credit, honor, etc. without Faith: all are sanctified by Faith, otherwise they are mere shadows and shows.

§. 91. Answer to Satan's suggestion of Man's unworthiness.

5 Suggest. Faith is too good and precious a thing for poor wretched sinners to have: herein he prevails with distressed fearful Christians.

Answer. For removing of this, we must remember what was before delivered of God's free grace, and rich bounty, which is not restrained by our unworthiness.

If the Devil by these, or such like means cannot keep us from getting faith, he has other wiles to wrest it from us, which follow.

§. 92. Answer to Satan's suggestion of man's imperfection.

6 Suggest. Your Faith is not sound, but counterfeit: for it is mixed with many imperfections, transgressions, weaknesses, doubts; there is no growth or increase of it: many weak Christians are brought hereby to stagger.

Answer. Often prove your Faith, especially by the causes, and by your love, and true desire to live honestly. Know that every thing here is imperfect, yet that truth and imperfection may stand together. Strive against these imperfections, and use the means for increase of Faith (Hebrews 13:18).

§. 93. Answer to Satan's suggestion of trusting to means.

7 Suggest. There are meet helps afforded for all distresses: why may not men trust to them? Is it not good to seek to the Physician in sickness? To trust to number and prowess of men in war? And to friends in time of need? Thus he makes many to cast away the shield of Faith, their confidence in God, and to trust to outward means, as Asa (2 Chronicles 16:12).

Answer: All means are subordinate to God's Providence, and guided thereby: therefore in the use of them we must look to God, and depend on him, and call upon him for a blessing: neither supply of meet means, nor want of them, must any bit lessen our trust in God, but to God must all the glory be given, whatever the means be.

§. 94. Answer to Satan's suggestion of apostasy.

8 Suggest: You can never hold out: your faith will not only be in vain, but your latter end is like to be worse than the beginning: How many have fallen away in all ages, and daily do fall away?

Answer: There are means to preserve and increase faith, as well as to get it: let them be well used, and your faith shall never fail. Remember Christ's prayer for Peter's faith: as for others, we cannot so well know the [reconstructed: soundness] of their faith as of our own.

§. 95. Direction against Satan's storms.

If he prevail not by any of these, or such like subtle suggestions, he will try by all the storms and troubles he can, to shake and overthrow our faith.

We must therefore be like sound oak trees, which the more they are shaken, the deeper root they get in the earth; and know for our comfort, the Devil can raise no greater storms than God in wisdom permits him. God in the end will turn all to our good, as he dealt with Job (Job 42:10, etc.) so that if we believe, we shall surely be established. Faith makes men secure in perils.

The Seventh Part.

Ephesians 6:17 And take the Helmet of Salvation.

§. 1. Of the difficulty of a Christian Soldier's estate.

Excellent means of defense are those of which we have heard, especially the last of them: yet the Apostle thinks them not sufficient, but proceeds to set forth other pieces of armor, saying, And take, etc. From which we may well gather, that

It is no easy matter to be a Christian Soldier, and steadfastly to stand to the end against all assaults. Many graces are needful to be added one to another for that purpose. One might have thought that when he had named the shield of faith, he need have added no more: but God who knows both our weakness and proneness to faint, and also the power and subtlety of our adversaries better than ourselves, sees it needful that a helmet be used as well as a shield: our care therefore must be to use this also.

§. 2. Of the spiritual grace here meant.

This fifth piece of spiritual armor (though it be not plainly expressed) is necessarily implied to be Hope; for in another place where he uses this metaphor, he expresses Hope, Put on (says he) for a Helmet the hope of Salvation. What could more plainly be spoken? And what better interpreter of the Apostle's mind could we have than the Apostle himself?

Salvation is thus applied to Hope, because

1 Salvation is the main end of our Hope, that which above all [reconstructed: other] things we wait for: when we come to the possession of it, then has Hope her end, and period.

2 It is an especial means of attaining to Salvation, (We are saved by Hope.) This is that cord by which we hold fast to God's promises till they be all accomplished, which will not be until we enjoy salvation.

3 Herein lies a main difference between the hope of worldlings, and saints: their hope reaches no further than to the things of this life; therefore when they die their hope perishes, but these hope for an inheritance immortal, etc. Therefore they have hope in their death: for if in this life only we have hope in Christ, we are of all men the most miserable.

Thus having shown what this Helmet of Salvation is, I will distinctly show: 1. What Hope is. 2. How it differs from Faith. 3. How fitly it is compared to a Helmet. 4. How necessary it is. 5. How it is gotten, preserved, and used. 6. What are Satan's wiles against it.

§. 3. Of the definition of Hope.

Hope is an expectation of such good things to come, as God has promised, and faith believed.

1 In expectation especially consists the very nature of Hope; If we hope, etc. We wait. David joins hoping and waiting together, as implying one and the same thing; Wait upon the Lord, and hope in him.

2 Good things are the proper object of Hope: herein it differs from fear: we fear things evil and hurtful. I looked, that is, hoped for good (says Job:) The thing (namely) that evil thing which I feared, is come upon me? (Job 3:25 and 30:26)

3 These good things are to come: not past, nor present, which either are or have been seen: Hope which is seen, is no hope: for how can a man hope for that which he sees?

4 They are also such as God has promised. For the ground of our Hope is the promise of God, who is faithful and true: we may well wait for that which he has promised, whatever it be. In this respect this true Hope is termed the Hope of the Gospel: that is, a Hope which waits for those things which in the Gospel are promised. This was the ground of Simeon's Hope. These promises are of all needful things in this world, both spiritual and temporal; of assistance under all crosses, and of deliverance from them: and at length of eternal glory and happiness in heaven, which (because it is furthest off, and includes in it an accomplishment of all other promises,) is the most proper object of Hope. In which respect the Scripture does thus entitle it, Hope of Salvation, Hope of eternal life, Hope of glory, etc.

5 The things we hope for, are also such as faith believed. For there is such a relation between faith and hope, as is between a mother and a daughter: faith is the mother that brings forth Hope; and Hope is a blessed daughter which nourishes faith. Faith is the ground of things hoped for. Till a thing be believed, a man will never hope for it: By faith we wait: that is, faith causes us to wait. Again, except a man hope, and wait for that which he believes, his faith will soon decay.

§. 4. Of assurance and patience of Hope.

Thus in general we see what Hope is. There are two especial properties which the Scripture does often annex to Hope: 1 Assurance. 2 Patience.

For assurance, the Apostle expressly says, Show diligence to the full assurance of hope. In regard of this property it is said, Hope makes not ashamed, that is, disappoints not him that hopes, of the thing which he waits for, so as he need not be ashamed of his hope. Fitly therefore is it termed, An anchor of the soul, both sure and steadfast. According to the quality and quantity of faith, is the quality and quantity of hope. What a man believes, that he hopes for: as he believes, so he hopes for it: but true faith does assuredly believe the truth of God's promises: therefore true hope does certainly expect them, for there are the same props to uphold our hope, as are for our faith, to wit, the goodness, power, truth, and other like attributes of God: hope arises not from man's promises, nor is nourished by man's merits.

Our adversaries make uncertainty a property of hope, and ground it upon conjectures and probabilities: whereby they take away one main difference between the hope of sound Christians, and carnal libertines: and completely overthrow the nature of saving hope: for though, by reason of the flesh, the best may sometimes waver in their hope, as well as in their faith: yet is not this wavering of the nature of hope, but the more hope increases, the more is doubting dispelled.

For patience, that also is expressly attributed to hope: If we hope for that we see not, we do with patience wait for it: how needful it is that our hope be accompanied with patience, we shall see hereafter.

Section 5. Of the agreement between faith and hope.

Hope agrees with faith in many things: for example in these.

In the author and worker of them both, which is God's holy Spirit, as faith is a fruit of the Spirit, so we abound in hope through the power of the Holy Ghost.

In the common matter, for both are saving and sanctifying graces, as we are saved by faith, so also by hope: and as by faith the heart is purified, so he that has hope purges himself.

In the ground of them, both of them are grounded on God's promises as we have heard.

In the fore-named properties assurance and patience. The same Apostle that made mention of assurance of hope, mentions also assurance of faith, and as he that hopes waits with patience, so he which believes makes not haste.

In continuance, which is only until they have brought us to the possession of the inheritance promised: in which respect love, which continues even in heaven, is preferred both to faith and hope.

In many excellent effects: as are a clear and quiet conscience: an utter denial of a man's self: a casting of himself wholly on God's grace: a patient bearing of all crosses, perseverance to the end, etc.

Section 6. Of the difference between faith and hope.

They differ in these things especially.

1 In their order: faith is first, for it brings forth hope: faith is the ground of things hoped for (Hebrews 11:1).

2 In the kind of object: faith is also of things past, and present: hope only of things to come.

Objection: faith is also of things to come: for we believe eternal life.

Answer: faith gives a subsistence, and present being, to such things as are to come; by it we believe those good things which are promised to be ours, though the possession of them be to come.

3 In their nature: faith believes the very truth of God's promises, and seals that God is true: hope waits until God manifest and accomplish his truth.

Thus we see that hope is a different and distinct grace from faith: yes, so, as it may be of use when faith fails: and it serves to cherish and uphold faith: needful it is therefore that to faith it be added.

Section 7. Of the resemblance between hope and a helmet.

Fitly is hope resembled to a helmet, which, according to the notation of the Greek word, covers the head all over, so as under it may be comprised the visor, and whatever covers the face. The use of this helmet is to keep and fence the head safe from arrows, darts, bullets, swords and other weapons, whereby it might otherwise be sorely wounded, and the man be killed outright.

He that has his head and face well and safely covered, will be bold and courageous without fear, lifting up his head, and looking his enemy in the face, and so boldly go on forward, not fearing arrows, darts, or any such things that shall be shot, or thrown at him. Even so he whose soul is established with hope, waiting for salvation in the end, will with a holy resolution go on in his course to God, not fearing the manifold assaults of his spiritual enemies, being assured that they shall not pierce his soul, but that at length he shall remain a victor, when the devil and his instruments have shot all their arrows against him. Hope of salvation makes a man rouse up his soul and spirit in the midst of temptations: thus much the notation of that word, whereby the Apostle sets forth the hope and earnest expectation of the creature, implies. David alludes to this, saying, To you, O Lord, lift I up my soul (Psalm 25:1): and again, I will lift up my eyes to the mountain, from where my help comes (Psalm 121:1).

Out of all that has been said, may easily be gathered what is the use of hope, and how needful and profitable a piece of armor it is.

Section 8. Of the use of hope.

The use of it is to keep us from fainting, that we be not confounded through any assaults of our enemies: for hope makes not ashamed, but makes bold and confident: David implies that he had fainted, but for his hope, and thereupon exhorts others to hope in the Lord. In this respect, the Apostle uses another metaphor, and resembles hope to an anchor. When mariners have a good sound anchor fast tied to the ship with a strong cable, and fast fixed on firm ground, they dare sleep quietly therein, though storms and tempests arise: for the anchor will keep the ship safe and sure, so as it cannot be carried away by winds, nor beaten against rocks, nor swallowed by gulfs. Thus does hope after a holy manner make us secure, and that though afflictions and temptations like storms, be raised against us. Though I should walk through the valley of the shadow of death, I will fear no evil, says David; whereby he manifests his holy security, which also he does by many other like speeches in his Psalms.

Section 9. Of the need of hope, in regard of the uncertain and long date of God's promises.

This being the use of hope, it is very needful, indeed necessary, and that in four respects.

1 In regard of the time which God has set down for the accomplishment of his promises, which time is often both unknown, and long dated, though the time be of God certainly determined, so as it cannot be prevented (John 7:30), nor shall be overpassed (Habakkuk 2:3), yet it is not always made known to us. It is therefore needful that we wait for the time of the accomplishment of them. Such a collection does Christ himself infer upon such a ground: Take heed, watch and pray: for you know not when the time is. And excellently does he exemplify it by the parable of the servants that waited while their Master returned from the wedding.

In wisdom also it pleases God many times to set a long date to the accomplishment of his promises. When Abraham came out of Haran, then God promised seed to him, and a blessing upon his seed, yet was Abraham a hundred years old before he had a child of Sarah: so there passed at least twenty-five years between the making and performing of this promise (compare Genesis 12:4 and 21:5), yet above hope, under hope, did he wait for it. The promise which was made to Simeon was not accomplished till he was an old man, ready to die; yet he continued to wait. There passed almost four thousand years between that time wherein the blessed seed of the woman was first promised, and wherein he was exhibited. There have passed above five thousand years since the time that the glorious coming of Christ to judgment was promised, and yet is not accomplished, and God knows when it shall be. The date of many promises are much longer than the saints thought of: and they are kept longer in suspense than they looked for. In this respect there is great need of hope, indeed of patient hope. Note the answer given to the souls under the altar, which was, that they should rest till their fellow servants, and their brothers that should be killed even as they were, were fulfilled.

The office of hope is to make us wait, and still to wait, and that with patience, though God tarry never so long. Though it tarry, wait (Habakkuk 2:3). David waited though his soul fainted (Psalm 119:81).

Section 10. Of the need of hope in regard of troubles.

2 In regard of those many troubles and perplexities which do fall out between the making and accomplishing of God's promises, we have a great need of hope. After that God had promised Canaan to Israel, Israel was in miserable bondage before he possessed Canaan: indeed, after God had sent Moses to tell them that the promised time of their deliverance was come, they were more cruelly oppressed, before they could get out; and when they were got out, what and how many straits were they brought to at the Red Sea, and in the wilderness before they entered into Canaan? Even such and so many, as of all the men which came out of Egypt, only two (which patiently waited to the end) entered into it. David was promised to have the kingdom of Israel: but how was he persecuted, and made to flee the country before he was crowned? How often were the people of God made a prey to their enemies, and scorned among the nations before the promised Messiah was exhibited? What desolations has the Church been brought to (it has been like the moon in the deepest wane) and yet Christ not come?

Thus does the Lord in wisdom dispose of his Church while it is here warring on earth; as for many other just and weighty reasons, so to try if we can wait, patiently wait, and that under hope, though it be above hope. In regard of these troubles, therefore is hope very needful, as the Apostle implies, who earnestly exhorts the Hebrews, even in this respect to wait. It is the office of hope, to make us wait and abide till God remove the cross.

Section 11. Of the need of hope in regard of the scoffs of the wicked.

3 Hope is needful in regard of the scoffs and reproaches of the wicked: for if God's promises be not speedily accomplished, they are ready to upbraid God's children, and say, Where are his promises? If afflictions befall them, Where is their God? If afflictions be grievous, There is no help for him in God. Is not then hope necessary to uphold us against these? David hereby upheld himself: for when the wicked said, Where is their God, he said to his soul, Wait on God.

It is the office of hope to make us look so much the more steadfastly upon God, and the faster to cleave to him, by how much the more wicked men do seek to draw us from the Lord.

Section 12. Of the need of hope in regard of our own weakness.

4 We have need of hope, in regard of our own weakness, for we are very prone by nature to think that God forgets us, and remembers not his promises made to us, if at least it be a long time before he accomplish them; or if he bring us to any straits, and seem to hide his face from us. David was with this sorely tempted, it made him cry out, and say, How long will you forget me, O Lord, forever? How long will you hide your face from me? But what upheld him? He himself shows that it was his hope — for in the same Psalm he says, I trust in your mercy.

It is the office of hope in this respect, to make us hope above hope, as Abraham; and against sense, as Job.

Thus we see that hope is so needful, as there is no living in this world without it: herein is the proverb verified, If it were not for hope the heart would break.

Section 13. Of getting and preserving hope.

Let us therefore in the next place observe how it may be, first, gotten, secondly, preserved, thirdly, well used.

1 It is gotten by the same means that faith is: for it is the daughter of faith. The means which beget faith, do immediately hereupon beget hope.

2 It is preserved by two means especially.

1. By a due consideration and full persuasion of God's properties; which make us patiently abide for the accomplishment of his promises.

2 By a faithful remembrance of God's former dealings.

Four special properties of God are for this purpose to be observed. 1. His free grace. 2. His infinite power. 3. His infallible truth. 4. His unsearchable wisdom.

For being in our hearts persuaded by faith: first, that the same grace which moved God to make any gracious promise, will further move him to accomplish it; and secondly, that he is able to do it; and thirdly, so faithful, that not a word which he has said shall fall to the ground: Indeed, and fourthly, that he is most wise in appointing the fittest times and seasons for all things, so as may most make to his own glory, and his children's good; we are thus brought to wait, and to continue waiting on God (without prescribing any time to him) till he has actually performed what he faithfully promised.

§. 14. Of Experience nourishing Hope.

God's former dealings both with others, and also with ourselves being faithfully remembered, work such an experience as cannot but bring forth hope: for this experience does evidently demonstrate what God is willing and able to do. Hereby was David's hope much cherished and strengthened. This means does St. James use to strengthen the hope of Christian Jews, bringing to their memories God's dealing with Job.

For this end, we must acquaint ourselves with the histories of former times, especially such as are recorded in the holy Scriptures: for whatever things are written aforetime (namely in those Scriptures) are written for our learning, that we through patience and comfort of the Scriptures might have hope. It is also good to be acquainted with other Ecclesiastical Histories: but especially to observe God's dealings in our own times.

The experience which most of all brings forth hope, is that which we have of God's dealing with ourselves, whereof we have two notable examples, one of Jacob (Genesis 32:10), the other of David (1 Samuel 17:37).

For this end we are well to observe and remember all those gracious favors which God from time to time vouchsafes to us, and not carelessly let them slip at the time present, nor negligently forget them in the time past. The Israelites in the wilderness failed in both these: they understood not God's wonders, while God was doing them; neither afterwards did they remember the multitude of God's mercies. This was the cause that they could not wait till the time appointed for their entering into Canaan was come: but fainted, and fell in the wilderness.

§. 15. Of meditating on the end of Hope.

To these may be added as a further means to uphold and cherish hope, a serious and frequent meditation of the end of our hope, namely, that rich and glorious inheritance which Christ has purchased for his saints, and God has promised to them. Much might be said to amplify this point, but I will refer it to the private meditation of the reader: and let it the rather be meditated of, because we see the hopes of worldly men to be sustained with matters which are no way comparable to it. Observe what their hope is in earthly things, which are very uncertain: the husbandman waits for the fruit of the earth, and has long patience for it, until he receive the former and the latter rain. As the husbandman, so the soldier, the mariner, the merchant, who not? Their hopes make them [reconstructed: venture much], and send themselves forth to great dangers, and yet often they fail of their hopes. Shall Christians of all others cast away their hope, the end whereof is more excellent than all things in sea and land, which also they are sure to receive, if they faint not? Cast not away your confidence, which has great recompense of reward.

§. 16. Of the resemblance between Hope and an Anchor.

3 The use of hope may [reconstructed: fitly] be set forth by that other metaphor to which hope is resembled, namely, an anchor (Hebrews 6:19).

1 It must be cast upon a sure ground. If an anchor be cast into a bottomless sea, where is no ground, or on quick sands, which are no sure ground, it is of no use, the ship may be tossed up and down, and suffer wrack for all that. The only sure ground of hope is God's promise revealed in his Word. That this is a most firm ground cannot be doubted of, unless the goodness, power and faithfulness of God be called into question. For as God himself is, so is his Word, faithful and true, sure and certain: nothing more firm and stable: till heaven and earth perish, one jot or title of God's word shall not escape, till all things be fulfilled. David cast the anchor of his hope upon this ground. We are therefore to acquaint ourselves with God's manifold promises.

2 It must be fast fixed on that sure ground. If an anchor only lie upon the ground, and be not fixed on it, as good be without ground.

Then is hope fast fixed on God's promise, when his promise is steadfastly believed: faith makes a way and entrance for hope. Abraham first believed God's promise, and then waited for it.

First therefore labor for true and sound faith in God's promises, then will your hope be sure and steadfast.

3 It must often be settled and fixed anew. If an anchor loosen and slacken after it has once been fastened, a storm may carry the ship away: where then is the benefit of the former fastening? Our hope in regard of our own weakness, and the violence of Satan's manifold storms, is much subject to loosening, to wavering. It must therefore often be renewed: they that wait on the Lord shall renew their strength. These words may be taken both as a promise of God, showing what he will do; and as a duty on our part, showing what we ought to do (Isaiah 40:31).

For this end, again and again meditate on those promises which we have once known and believed, and often call to mind God's former benefits and performance of his promises: (these were David's usual practices.) For these being means to raise up hope in us at first, the recalling of them to our minds again, must needs be means to renew our hope.

§. 17. Answer to Satan's suggestion against a sure ground of Hope.

In the last place, Satan has many ways to spoil us of this piece of armor also, and that either by laboring to keep it from us, that we never have it, or to wrest it from us after we have it.

Because there is a mutual relation between faith and hope, so as without faith there can be no hope, he bends what forces he can against faith to keep us from it, or deprive us of it. To avoid this, the former Treatise of Faith is to be observed.

His suggestions more proper against this grace, are such as these.

Suggestion 1: There needs no such ado to find out a sure ground; if you hope well, it is well enough. Thus he prevails with the greater sort of our people, especially with the more ignorant and ruder sort, who do not only in their hearts conceive, but with their tongues also are ready to utter such conceits as these, I hope well, indeed, I hope to be saved as well as the best. Here is their anchor cast out. But ask them, what is the ground of their hope, all the answer they can give, is, They hope well. Many that know not the fundamental points of Christian Religion, nor the first grounds of salvation, (being much worse than the Hebrews, of whom the Apostle complains that they had need be taught which are the first principles of the Oracles of God) will yet say, I hope well (Hebrews 5:12).

Answer: To avoid this, all ignorant persons, though they be grown in years, must be willing to be instructed and even catechized. Theophilus, a nobleman, was so instructed. Ministers must use to catechize and teach fundamental grounds. Ignorance of people is a shame and dishonor to the Gospel; it makes them a prey to Satan, and brings them to the very pit and gulf of destruction (Luke 1:4; Hosea 4:1; 2 Thessalonians 1:8).

§. 17. Answer to Satan's suggestion of false grounds of hope.

Suggestion 2: The best grounds of hope are: 1. A man's own merits. 2. The meritorious works of others, even their works of supererogation. 3. A man's own honest dealing and good meaning. 4. A man's prosperous estate. Thus he deceives men with false grounds. In the first of these, he prevails with the prouder sort of Papists, who trust to their own merits. In the second, with the more silly and foolish sort, who trust to the merits of others. In the third, with many among those counted civil, honest men, men of their words, just in their dealings, etc., but who savor of little piety toward God; as also in many of the poorer sort, who think and say they do no man any wrong. In the fourth, with sottish worldlings, who make earth their heaven.

Answer: All these are like quicksands, which bring more danger than safety to a ship.

For the first, see the answer to the first suggestion against righteousness, §. 7.

For the second, see the third use of the second doctrine, on verse 10, §. 5.

For the third, remember:

1. That all the honest dealing in the world, without faith, is nothing acceptable to God (Hebrews 11:6).

2. That good meanings and intentions may stand with most abominable impieties and iniquities. For proof of this, read John 16:2 and Acts 26:9.

3. That it more befits fools than wise men to build all their hopes upon conjectures.

For the fourth, know that outward prosperity, wealth, health, honor, credit, favor of friends, and the like, are but common gifts which God indifferently bestows on all sorts of people (Matthew 5:45). They often prove the devil's baits to allure men to him, and his hooks to hold them fast, and drown them in perdition.

§. 18. Answer to Satan's suggestion of licentious trusting on mercy.

Suggestion 3: Still trust to God's mercy, and hope in it; and in confidence of it, take liberty to yourself to do what seems good in your own eyes. Thus he makes carnal gospelers, libertines, hypocrites, and the like — who turn the grace of God into wantonness — to let their anchor of hope lie loose upon the bare ground of God's mercy (Jude, verse 5).

Answer: When God's mercy is willfully and wittingly abused, his justice is provoked to take vengeance. God's grace gives liberty to no sin. The grace of God which brings salvation to all men, teaches us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly, etc. (Titus 2:11-12). This is the end of grace, and this also will be the power and efficacy of it in all to whom it belongs: for they who partake of the merit of Christ's sacrifice to have their sins pardoned, partake also of the efficacy of it, to have the power of sin subdued.

§. 19. Of Satan's seeking to deprive us of the use of hope.

If thus the devil cannot keep us from attaining true hope, then will he labor to quail our hope, and so spoil us of it, and that by these and such like means.

1. By making us too careless and too secure, wherein he somewhat prevailed with Lot, David, Peter, and such others.

For avoiding this, we must duly consider our own weakness, and the many fierce temptations to which we are subject, and thereby be stirred up to watch and pray, as Christ upon this ground exhorts his disciples (Matthew 26:41).

2. By moving us to despair, by reason of our unworthiness; and here he will object what we are by nature, what by the multitude and grievousness of our actual transgressions, and in these respects how unworthy of the salvation which we wait for.

For avoiding this, we must remove our eyes from off ourselves, and cast them upon the free grace and rich mercy of God, and upon the all-sufficient merit of Christ, and remember that the salvation which God has promised, he will give for his own name's sake.

3. By calling into question the truth of God's promises, especially when he seems long to delay the accomplishment of them, or when troubles arise.

For avoiding this, we must be persuaded that God is wisest, and best knows the fittest times and means for accomplishing his promises.

The Eighth Part.

Ephesians 6:17. And the sword of the Spirit, which is the Word of God.

§. 1. Of adding a sword to other pieces of armor.

The sixth and last piece of armor is not only defensive as all the former, but offensive also, like a sword. Note this copulative particle AND — "and the sword" — that is, take the sword also as well as other pieces of armor. From this, observe that:

It is not enough to keep off our enemies' assaults from annoying us, but our care and endeavor must be to drive them away and destroy them. "Resist the devil" (says the Apostle) "and he shall flee." Resist is a word not only of defense, but also of offense. This phrase, "he shall flee," shows that our endeavor must be to drive him away, and put him to flight. It implies both a promise and a duty. To this purpose tend those phrases in Scripture of killing our members on earth, mortifying the deeds of the body, crucifying the flesh and the world, destroying the body of sin, beating down the body, and keeping it in subjection (James 4:7; Colossians 3:5; Romans 8:13; Galatians 5:24; Romans 6:6; 1 Corinthians 9:27). We have a notable example of this in our head and general Christ, who put the devil to flight (Matthew 4:10); likewise in one of his captains, Saint Paul, who brought his body into subjection, and to whom the world was crucified (1 Corinthians 9:27; Galatians 6:14).

If we stand only upon defense, we embolden and hearten our enemies, who will never leave assaulting us, till they have prevailed against us, except they be destroyed; as Saul never left persecuting David, till he himself was destroyed.

Use 1 Here is a good direction for Magistrates that have a charge over people committed to them, that they content not themselves with defending such as are under their government from idolaters, heretics, atheists, worldlings, and the like enemies, but that they cut off and destroy those dangerous and mischievous enemies. For this purpose the sword of God is committed into their hands: and they are the Ministers of God, to take vengeance on such as do evil. Thus did that good King Josiah, and other good Kings.

Object. This is done by the temporal sword, but what is that to the Sword of the Spirit here meant?

Answer 1 It may fitly be applied by way of allusion.

2 It follows by just and necessary consequence: for every one must do his best to defeat spiritual enemies: and seeing God has afforded to Magistrates not only the spiritual Sword which is common to all Christians, but also a temporal Sword which is proper to them, they must use both.

3 The use of the temporal Sword is a great help to the spiritual, and much good may be done thereby: for however Satan himself, being a Spirit, is not at all daunted with the temporal Sword: yet idolaters, heretics, profane men, and other like instruments of the devil, in, and by whom the devil much annoys the Church of God, are daunted, and may be destroyed thereby, and so Satan put to flight. It is the overthrow and ruin of many Churches, that the civil Governors suffer the enemies thereof to get head, and assault the church and people of God.

Use 2 Here is a direction also for Ministers. They must not only teach the truth, instruct in good manners, encourage the upright, but also refute errors, cut down sin, and endeavor to destroy whatever makes against the glorious Gospel of Christ. Note what the Apostle says in this case, the weapons of our warfare are mighty through God to cast down holds, casting down the imaginations, and every high thing that is exalted against the knowledge of God, etc. and having vengeance ready against all disobedience (2 Corinthians 10:4-6). That we may not think that this was proper to his Apostolical function, he says in general of a Bishop, that as he must be able to exhort with wholesome doctrine, so to improve them that say against it (Titus 1:9). There is a two edged Sword put into the mouths of ministers, they must accordingly use it, to defend by teaching sound doctrine, and instructing in good manners: to offend by confuting errors, and reproving sins. Many errors in judgment, and much corruption in life creep into the Church for want hereof.

Use 3 As for private persons every one has a charge over his own soul, for their own souls' safety they must resist Satan, oppose against the world, subdue their flesh, strike and fight: it is a foolish pity to spare the enemy, and destroy a man's self. If Satan tempt, with a holy indignation, bid him avoid: if the world allure, defy it: if the flesh lust, subdue it.

Thus much for the connection of this Weapon with the former pieces of Armor. I will now distinctly handle it, and show

1 What this Weapon is.

2 How fitly resembled to a Sword, and why called the Sword of the Spirit.

3 How it may be taken and used.

4 What is the benefit of well using it.

5 What are the sleights of Satan to deprive us of it.

§. 2. Of the true Word of God.

The Weapon here prescribed, is expressly termed the Word of God, which is that part of God's will which in the holy Scripture he caused to be recorded. It is called Word, because by it God's will is manifested and made known, even as a man makes known his mind and will by his words.

It is also said to be the Word of God in regard,

1 Of the Author, which is God himself (2 Timothy 3:16).

2 Of the matter, which is God's will (Ephesians 1:9).

3 Of the end, which is God's glory.

4 Of the efficacy, which is God's power (Romans 1:16).

This word is properly and truly the right sense and meaning of the Scripture: for except that be found out, in many words there may seem to be matter of falsehood, (as that the Son knows not the day of judgment,) of heresy (as that the Father is greater than the Son) and contradiction, as between that which Christ said (my Father is greater than I,) and that which the Apostle said, (that Christ Jesus thought it no robbery to be equal with God) (John 14:28; Philippians 2:6).

The letter of Scripture may be alleged, and yet the word of God missed, as by all heretics. And a man may swerve from the letter, and yet allege the true word of God, as the Evangelists and Apostles did many times.

Compare Micah 5:2, Psalm 40:6 with Matthew 2:6, Hebrews 10:5.

So may diverse translators differ in some words and phrases, and Preachers in alleging testimonies of the Scripture may miss the just letters, and yet all retain the true word of God, which is the true sense rightly conceived, and rightly applied.

This therefore is it which we must labor after, and that with care and diligence, as Christ implies, where he commands to search the Scriptures. The word which he uses is metaphorical, taken from such as use to search in Mines for silver and gold: they will dig deep, they will break the several clots of earth all to pieces, to find out the golden Ore. Thus must we deal with the Scriptures, as we are exhorted by Christ (John 5:39) and by Solomon (Proverbs 2:4) and so much the rather because every sentence, syllable, letter and tittle in holy Scripture is of moment. Otherwise if we do not thus search the Scriptures, instead of God's word we may allege our own conceits.

§. 3. Of the means to find out the true sense of the Scripture.

For our help in finding out the true sense of Scripture, there are diverse profitable means, as

1 Understanding of the original tongues: diverse errors and heresies have been drawn from translations. It is likely that the first thing that moved Papists to make marriage a Sacrament, was the word Sacramentum which the vulgar translation uses (Ephesians 5:32) and which the [reconstructed: Rhemist] translates a Sacrament. But the original signifies a mystery, or secret.

Besides, every language has proper kinds of speeches, which being translated word for word, in other languages would seem absurd: so that for the true understanding of the propriety of many Scripture phrases, knowledge of the original tongues is needful.

2 Skill in the Arts, whereby proper and figurative phrases may be discerned and distinguished, and whereby the true construction of words, and just consequence of arguments may be observed.

These especially are for the learned, wherein the [reconstructed: unlearned] must seek the help of the learned.

3 Knowledge of the Analogy of Faith, that is, of the fundamental points of our Christian religion, that no sense be made contrary to any of them. The literal acceptation of these words, "This is my body," and the heresy of Transubstantiation grounded thereon, is contrary to the sixth article of our Creed, "He ascended into heaven, and sits at the right hand of God, etc." (Matthew 26:26)

4 Observation of the scope, of that place which is interpreted, and of the circumstances going before, and following after. Thus may the true meaning of that parable touching the Samaritan, which showed mercy to the man wounded and half dead, be easily found out (Luke 10:30 etc.).

5 Comparing one place with another. Thus the meaning of many types and prophecies in the Old Testament, may be understood by the application of them in the New. By comparing obscure places with perspicuous places, the obscure will be made perspicuous.

6 Prayer. For thereby the Spirit of revelation, of which the Apostle speaks (Ephesians 1:17), is obtained. Therefore David prays to God to open his eyes that he may see the wonders of God's Law (Psalm 119:18).

7 Faith and obedience to God's word, so far as it is made known: God gives over such to believe lies, who receive not, or love not the truth.

§. 4. Of the resemblance between the word of God and a Sword.

A Sword, to which the word is compared, has a double use: one to defend a man from the assaults of his enemies (they who can well use a sword, find a great use hereof, even in this respect). The other is to annoy, drive back, and destroy a man's enemy. This double use did Eleazar one of David's worthies make of his sword (which he used so long, that it clung to his hand again): he defended himself and the Israelites, and destroyed the Philistines therewith (2 Samuel 23:10).

Thus the word of God is of great use, both to defend us from all the assaults of our spiritual enemies, and also to drive away, confound, and destroy them. It is profitable for doctrine and reproof, for instruction and correction (2 Timothy 3:16).

This is evident by Christ's manner of using the Word in his conflict with Satan: by it he did defend himself against the first, and second assault, and by it in the third, he drove the devil away (Matthew 4:4, 7, 10). Thus he used it afterwards in his conflicts with Scribes, Pharisees, Sadducees, and others (Matthew 12:3, 5; 22:32, 44). When anything was objected against Christ, usually he defended himself with the Scriptures, and with the Scriptures he confounded them: so did Stephen, Apollos, and all the Apostles (Acts 7:1 etc.; 18:28).

By the Word also may all carnal and fleshly lusts be cut down and subdued; as flesh may be cut in pieces by a sword.

Therefore as gentlemen, soldiers, and travelers, always have their swords by their sides, or in their hands ready to defend themselves, and to spoil their enemies, so ought we always to have this sword in readiness. Let us show ourselves as wise and careful for the safety of our souls, as natural men for their bodies.

§. 5. Why the Word is called a Sword of the Spirit.

Use: This word of God is called the Sword of the Spirit, as in regard of the Author of it, which is the Holy Spirit, so also of the nature and kind of it: for it is spiritual: and so opposed to a material sword made of metal: which may be called the sword of flesh. To this purpose, the Apostle says, "The weapons of our warfare are not carnal" (not carnal, is in effect as much as spiritual) (2 Corinthians 10:4). Hence is it that it is so lively and powerful, sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts, and intents of the heart (Hebrews 4:12). Were it not spiritual, it could not possibly pierce so deep, it could not discern the thoughts of the heart: neither could it any way annoy the Devil who is not flesh and blood (as we have heard) but a spirit (2 Peter 1:21).

Behold God's goodness and wisdom in furnishing us with such a weapon as our greatest enemies, even they who are not flesh and blood, do dread: and that not without cause, because it is of power to confound them. So as if we be wise, skillful and careful in using it we need not fear their fear, nor be troubled: but we shall rather strike dread and terror into them (1 Peter 3:14; Philippians 1:28).

§. 6. Of the means of well using the Word.

For the well using of this Spiritual Sword, four especial graces are needful. First, Knowledge. Secondly, Wisdom. Thirdly, Faith. Fourthly, Obedience.

1 For Knowledge, in all things that we do, we must by the Word understand and know what God says; what is his good will, pleasing and acceptable to him: for which we have both the practice of the Psalmist (Psalm 85:8) and the precept of the Apostle (Romans 12:2; Ephesians 5:17). For by the holy Scriptures only and alone we may attain to the knowledge of the whole will of God. Without knowledge of God's truth we shall be always wavering, and never established in any truth, whether it concern judgment or practice; nor yet with courage resist any contrary corruption.

§. 7. Of the means to attain Knowledge by the Word.

For this, observe these directions.

Use 1: Read the Word diligently and frequently: Give attendance to it: and that not only with others, but also alone with yourself, that you may better observe it. Have set times for this end, and be constant in observing them: if by any urgent occasions your task be omitted at one time, double it another time (1 Timothy 4:13).

2 Meditate on that which you have read. Meditation is an especial means to help both understanding and memory. A thing at first reading is not so well conceived [reconstructed: as] when it is seriously pondered: this serious pondering makes a deep impression of it in our memories (Joshua 1:8; Psalm 119:97).

3 Attend to the preaching of God's Word: and bring to it a mind willing to learn. This is God's ordinance, in the use of which we may well wait and depend upon God for his blessing, and that,

1 To enlighten our understanding.

2 To work upon our affections.

3 To teach us how to apply it.

§. 8. Of Wisdom in applying the Word.

2 For Wisdom; it teaches us rightly to apply the Word, and that both in the true sense and meaning of that particular place which we allege, and also according to the present matter for which it is alleged.

If we miss of the meaning of the place, it is no word of God, but a conceit of our own brain: we pervert the Scripture to our own destruction. If it be not pertinent to the matter, it is as a plaster or a medicine wrongly applied, which heals when it should draw, and so causes inward festering: or draws when it should heal, and so makes the sore or wound much worse. A potion mistaken, often kills the patient. Even so, if the terrors of the Law be urged to a wounded conscience, they may drive a man into utter despair: or if the sweet promises of the Gospel be applied to profane Libertines, and carnal Gospellers, they may make them highly and intolerably presume. Nothing can be more pernicious than the word wrongly applied. It is like Saul's sword, which never ventured empty from the blood of the slain: when it was held out against the enemies, it destroyed them; when Saul himself fell upon it, it ran into his own bowels, it killed him. So the Word well used against our spiritual enemies, destroys them: if we fall on it ourselves, it may be the death of our souls: for it is either the savor of death, or the savor of life. Needful it is then that to knowledge wisdom be added, that we may rightly apply it.

For this end we must observe, as the true meaning of the place itself, so the occasion, matter, and end why it is alleged, that so fit and pertinent places may be alleged. Thus did Christ use the Word: he alleged a most fit text against distrust, so also against presumption, and against idolatry.

§. 9. Of Faith in God's Word.

For Faith, the power of God's Word is restrained to that: for it is the power of God to everyone that believes. All knowledge and wisdom without it is in vain. The Word which the Jews heard, profited them not because it was not mixed with Faith in them that heard it. Eve understood God's Word well enough, and wisdom she had enough well to apply it; but because she did not steadfastly believe in it, but was brought to doubt of it, she lost the use of this Sword; her enemy came in upon her, and killed her.

For this end the authority of the Scriptures is well to be noted: they are of divine authority (2 Timothy 3:16). God's oracles are recorded in them: not one jot or tittle of them shall escape till all be fulfilled (Matthew 5:18). This known and believed, will bring us to give full assent to the truth of them.

§. 10. Of Yielding Obedience to the Word.

For Obedience, in religion a man knows no more than he practices. In this respect it is true, that if a man thinks he knows anything, he knows nothing yet as he ought to know: so as without obedience all knowledge is nothing, as Saint James declares by a fit comparison taken from one that beholds his face in a glass, and forgets what manner of one he was. This therefore must be added to all the rest; and herein we must be careful that we turn neither to the right hand, nor to the left: neither carelessly neglect that which is commanded, nor preposterously do that which is forbidden. Thus blessed are they which know, if they do the things which they know. In this experimental knowledge consists the very power of this spiritual Sword: by it is lust subdued, the world crucified to us, and the Devil driven away.

§. 11. Of the Manifold Use of God's Word.

Point 4. The benefit of well using this Sword, is admirable: for there is no error in judgment but may be refuted, no corruption in life but may be redressed hereby: neither is there any true sound doctrine but may be proved and maintained against all gainsayers, or any virtue and duty but may be warranted by it, and we thereby directed also in the performance thereof. The Apostle expressly says of the Word, that it is profitable to all these (2 Timothy 3:16). David upon his own experience affirms that by God's Word he was made wiser than the ancient, than his teachers, than his enemies. Ancient men who have much experience of many times, and of many things done in those times, commonly get much wisdom by their long experience; so as among the ancient is wisdom, and in the length of days is understanding (Job 11:12). Yet God's Word taught David to understand more than experience could teach the ancient. Yea, though teachers commonly know more than scholars, or learners — their lips should preserve knowledge (Malachi 2:7) — yet David by God's Word exceeded all his teachers in knowledge. And though enemies through their continual searching after sundry points of policy, and inventing many stratagems and cunning wiles, as also by prying into the attempts of the adverse parties, grow very subtle and crafty; yet by this Word of God did David learn more wisdom than all they. For God's Word is of a far larger extent than man's wit, wisdom, learning, and experience can attain to. Though the Book wherein God's Word is contained, be not comparable in multitude of letters, syllables, and words, to the massive volumes of many men's works; yet for substance of sound matter, and variety of several and sundry directions, all the books in the world are not comparable to it. Every good thing whatever may be justified thereby: every evil thing whatever may be disproved thereby: so as by this Sword every good thing which is opposed against may be maintained, and every evil thing to which we are tempted, be repelled. There is no cross under which any man lies, no distress to which any is brought, but may be eased, and helped by God's Word: from it may sound comfort be fetched, by it may a man be supported. This was David's comfort in his trouble (Psalm 119:50). Are you afflicted in body, or troubled in conscience? Are your children, kinsfolk, or any other which you consider near and dear to you, a vexation to you? Is your estate decayed? Are you troubled with evil men, or any other way distressed? Search the Scriptures: therein you shall find comfort enough, if rightly you can apply them.

In a word, this Word of God is to the blind a light: to them that wander, a guide: to them that are in distress, a comfort: to them that doubt, a counselor: to the unlearned a teacher: and what is it not? It is all things to all men.

Use 1. O excellent Instrument! How much bound to God are we for it? What account ought we to make of it? How expert ought we to be in it? Whoever carelessly neglects it, or lightly esteems it, is most ungrateful to God, who in wisdom and goodness has provided it for him; and most injurious to himself, in losing the use and benefit of such a weapon.

§. 12. Of the Wrong Which Papists Do in Detaining the Word.

Use 2. What enemies to the safety and salvation of people are Papists? who (like the Philistines, (1 Samuel 13:19, 22)) deprive them of this weapon? In this they plainly declare themselves to be servants of Antichrist, and enemies of Christ. They do even conspire with Satan himself: and so also do all they which openly or covertly speak against private reading, and public preaching of the Word; who scoff at that knowledge which laymen and women have in God's Word.

§. 13. Of neglecting God's Word.

Use 3. As for those who themselves neglect, or reject, or abuse God's Word, what enemies are they to their own souls, making way to their own destruction? Too many so do, as follows.

1. They who care not to read it, or hear it at all: of all books they least respect the Bible. Many will have statute books, chronicles, yea, play-books, and such like toyish pamphlets, but not a Bible in their house or hands: indeed, (which is very lamentable) some scholars which intend to be divines, have, and read store of postils, legends, and such like trash, and yet are strangers to the holy Scriptures. Some use to carry other books with them to church, even then to draw away their minds from hearing God's Word, when it is read and preached by others. Some go yet further, and will not suffer their wives, children, or other of their household to read the Word. And some scoff at such as carry the Scriptures with them to church, terming them in reproach, Bible-carriers. All these, and all other like these, have no sword at all.

2. They who have Bibles, and it may be fairly bound up: but why? Only to lie in their house; or to carry with them to church: they read it (if at all) as seldom as may be; their worldly affairs will afford them no time to read the Scripture. How many be there, that never in their lives read through all the Scriptures, if ever they read through any one book? These have a sword, but to hang by the walls.

3. They who read much; but only read, never search the Scriptures, to find out the true sense and meaning of it: much like to superstitious Papists, who content themselves with mumbling over at set times a certain number of prayers stinted by their bead, not regarding what they pray. These have their sword always in the scabbard.

4. They who as they read, so seek for the true sense, but to what end? Only to understand the truth of the history, to reconcile seeming differences, to maintain discourse, or it may be also to justify the truth of doctrine against gainsayers: but not to be edified in faith, and to have sin mortified thereby. These draw forth this sword only to flourish with it.

5. They who in searching out the sense of Scripture, trust to their own skill, wit and understanding, and neglect the ministry of the Word, whereby this sword is (as it were) whetted and made sharp, and they taught well to use it. These foolish and overbold soldiers care not how unskillful themselves be, or how blunt their weapon be.

6. They who do all they can to be expert in God's word, but with a traitorous mind to fight against the truth contained therein (as heretics;) indeed and it may be to overthrow the authority of the word itself (as many atheists). These fight with Christ's weapon under Satan's colors against Christ himself.

§. 14. Answer to Satan's Suggestion, that the Scripture is not God's Word.

The chief tricks which Satan has to deprive us of this weapon are these.

Suggestion 1. There is no such word of God at all: that Scripture which is called God's word, was not inspired of God, but so said to be, only to make men to give greater credence thereto. Thus before God's word was written, Satan brought men to doubt of that revelation of God's will which it pleased God to give to man, as our first parents, and the old world. Now it is written, he makes men think it is but as other writings of man's invention: with this are not only plain atheists, but also many poor distressed wavering souls deceived.

Answer. For avoiding this, we must first labor to have our judgments well informed by what arguments we can, of the divine authority of the Scripture: many arguments might be alleged to this purpose: but because learned men have taken good pains herein, and published that which they have collected concerning this point, in print, I will refer the reader to such books: for they are almost everywhere to be had.

Among other arguments this may be one, that not only all sorts of men (as well wicked and profane, as godly and religious) have an inward fear, and dread of the Scripture, and bear a great reverence to it, but even they who gainsay the divine authority of Scripture have in their consciences a secret sting which often pricks them, and checks them for it, though they labor never so much to suppress it.

2. We must pray for the Spirit of revelation, or inspiration, which may inwardly testify to our spirits and persuade them that God is the Author of the holy Scriptures. For however many arguments may be brought to convince a man's judgment thereof, so as in his judgment he cannot gainsay it, yet it is only the inward testimony of the Spirit, which is able to persuade man's heart thereof, and so make it willingly embrace and entertain the Scripture as God's word.

3. We must give no place to doubting about this point, but hold it as an undeniable principle. In human arts, the professors thereof teach, that there are some principles which without all contradiction and question must be taken for granted, so as if any deny them, he is to be answered with a cudgel, rather than an argument: for example, if any deny that the fire is hot, it were fitter to thrust his hand or foot into the [reconstructed: fire] while he felt the heat of it, than by reasons prove to him that it is hot. If any human art has such undeniable principles, much more the art of arts, Divinity: and in Divinity, of all principles, this is one which least of all ought to be brought in question, because it is the very groundwork of all. Therefore if any such suggestion be cast into our hearts by Satan, let us with a holy indignation (as Christ did when he was tempted to worship the Devil,) tell Satan to depart.

§. 15. Answer to Satan's Suggestion of the imperfection of God's Word.

2nd Suggestion: It is but a leaden sword, as a nose of wax it may be turned every way. Heretics, Idolaters, Schismatics, profane persons, worldlings, indeed the devil himself turn it to their own turns. Besides, it is so blunt, as it can neither cut off errors in judgment, nor root out corruptions in life: for notwithstanding the best application that may be made of God's word, Heretics remain as perverse in judgment, and wicked men as obstinate in life, as if this sword had never been used against them. In these has Satan much prevailed with Papists.

Answer: It is most false that God's word is either so flexible or so blunt. It is a most true, right, certain, infallible, undeniable word, always constant, ever one and the same for ever: so absolutely perfect, as nothing can be added to it, or may be taken from it. Whoever teaches any otherwise than it teaches, is accursed. Saint Peter terms it a more sure word than that divine voice which was heard from heaven at Christ's transfiguration: which he does not any whit to extenuate the authority of that, but the more to commend this to the Church; so as if a difference could be made, this written Word of God should have preeminence; and so does Christ also seem to prefer it to the witness of John the Baptist, of his own works, and of the Father himself.

§. 16. Of Heretics Falsifying the Word.

That which Heretics, or other wicked men allege to justify any error in doctrine, or corruption in life, is only the bare letter of the Word, not the true sense thereof, and so not the word of God, but conceits of their own brain: for if all the Scriptures which they allege, be well sifted and thoroughly examined, we shall find them either mangled, or mingled, perverted or misapplied.

First mangled by leaving out something of moment; as in the text which Satan alleges to Christ, he left out this clause, in all your ways, which had taken away all the force of his temptation: for it was not Christ's way to fling himself headlong from a pinnacle, there being other ways and means whereby he might come down: so in the description of a natural man's condition, this word only is left out in the vulgar Latin translation, whereby they would avoid the text alleged against their semi-Pelagian opinion of man's being only half dead in sin. So also in Romans 11:6, this clause is left out, But if it be of works, then is it no more grace, otherwise work is no work. Which words are a most evident testimony against merit of works.

2nd, Mingled, by adding something which may make for them, as the old Latin copies in Romans 4:2 added this word (Legis) of the Law, and from there they infer that all works are not excluded from justifying a man. And in all the Latin copies this word (full) in the angel's salutation to Mary is added, from where they likewise gather an argument to deify the Virgin Mary.

3rd, Perverted, and that two ways: first, by taking that literally which is meant figuratively, as that phrase of Christ in the institution of his Last Supper, "This is my body"; 2nd, by taking that allegorically, which was spoken properly, as that speech of Peter to Christ, "Here are two swords," whereby they would prove that there belongs to the Pope two swords: the spiritual sword of a Pastor, and the temporal sword of a King.

4th, Misapplied, by turning the places which they allege, to another thing than was intended by the Holy Ghost. As in that speech of Christ to Peter, "Upon this Rock," etc., they apply that to Peter, and to the Pope, which Christ meant of himself. Herein do Separatists and Schismatics much offend. These texts — "I will put enmity between your seed and her seed"; "Depart, depart, you, come out from there"; "Go out from her my people" — with the like, they allege to draw men from all the assemblies of God's saints where any wicked men do resort.

§. 17. Of the Sharpness of God's Word.

Whereas he suggests that the Word is a blunt sword, expressly he crosses the testimony of the holy Apostle, who says that it is a very sharp and keen sword, sharper than any two-edged sword, piercing even to the dividing of the soul and spirit, etc. That Heretics and other wicked men are no whit moved thereby, it is because their hearts are hardened as Pharaoh's was, and their eyes blinded as Balaam's: they are past feeling. If ever they come to have any life, and light, and sense, this sword will so pierce their souls, as it will utterly confound them, so as they shall not have what to oppose. In the mean while so sharp is this sword, that I doubt not but it makes a wound even in the conscience of the hardest heart. But what if at all it pierces not such obstinate persons? Yet it defends us from being hurt by their obstinacy, so as this sword is not altogether without use.

§. 18. Answer to Satan's Suggestion of the Difficulty of God's Word.

3rd Suggestion: This sword is so fast in the scabbard, that it can hardly, if at all, be pulled out. To speak plainly, it is so hard and difficult, that the true meaning cannot be found out. Herein also are Papists besotted, who allege to this purpose the words of Peter, that among those points which Saint Paul delivered in his Epistles, some are hard to be understood.

Answer: If God deserves more credence than Satan, this suggestion is directly false. God says that his Word is a light to our feet, and a lantern to our paths: that it gives light to the eyes: that it gives to the simple sharpness of wit, and to the child knowledge and discretion: that if it be hid, it is hid to them who are lost, in whom the god of this world has blinded their minds. All these and such like divine testimonies argue a perspicuity in the Scripture, so as all may and ought to have free access to it, but very few can dive into the depth of it: for it cannot be denied but that in sundry respects the Scriptures may be said to be hard.

§. 19. Of the Respects Wherein the Scripture Is Difficult.

First, in regard of the matter: Many profound and deep mysteries are contained in them, which David calls wondrous things: thus many things in Paul's Epistles are hard: yet these profound mysteries are so plainly and distinctly laid down in the Scripture, that they who are not overcurious (presuming to understand above that which is meet to understand, but will understand according to sobriety) may conceive. For example, the Trinity of persons in the unity of the Deity, the hypostatical Union of the two natures of Christ in one person, with the like, are unconceivable mysteries: yet so plainly opened in the Scripture, as we may well discern these things to be so, though we cannot fully conceive how they should be so.

Secondly, in regard of the manner of writing: many abstruse phrases are therein, as diverse Hebraisms, which it may be were familiar to the Jews, but are obscure to us, and sundry metaphors, allegories, and other tropes and figures. Yet these by diligent study of the Scriptures, and careful use of the means beforenamed, may also be found out.

Thirdly, in regard of the persons who read or hear the Scriptures. Natural men are not capable of the things of the Spirit of GOD, they cannot know them: and the God of this world does blind the eyes of wicked men: yet he that is spiritual, discerns all things: for God gives to him the Spirit of revelation, whereby the eyes of his understanding are opened. Many despise the Scripture because of the plainness of it: what marvel then that God hide from them the great and divine mysteries of his Word? How should he conceive that which is hard, who despises that which is easy?

Fourthly, in regard of the manner of searching: for if men cursorily and carelessly read the Scripture, no marvel if they understand little or nothing; for the promise of finding is made to those who seek as for gold, and search as for treasures.

Section 20. Of the reasons why the Scripture is in some respects difficult.

In these and such like respects the Scriptures are indeed hard, which the Lord has so ordered for just and weighty reasons, as

First to declare to man his natural blindness, and to suppress all self-conceit. By the mysteries of the Word, the wisdom of man is found to be foolishness.

Secondly, to keep holy things from hogs, and dogs, and so to make a difference between the children of the kingdom, and the wicked.

Thirdly, to maintain the divine ordinance of preaching, and expounding the Scriptures.

Fourthly, to raise up in us an appetite after the Word, and a high esteem of it, and to keep us from loathing it. Deep and profound matters are much desired and respected; easy things are soon loathed. Therefore the holy Spirit of God has so tempered the holy Scripture, as by the perspicuity of it we are kept from starving, and by the difficulty of it from loathing it.

Fifthly, to stir us up diligently to study and search the Scriptures, and carefully to use the means whereby we may find out the hidden treasure in it.

Sixthly, to make us to call upon him who is the Author of the Scripture, to give to us the Spirit of revelation, and not to read or hear the Word without faithful and earnest prayer.

Section 21. Of the perspicuity of the Scripture.

But to return to the point. Though the word in the forenamed respects, and for the forenamed reasons be difficult and obscure, yet is it for the most part so perspicuous, as with great profit, and to good edification, it may be read and heard of the simple and unlearned. And as for all the fundamental points of Christian religion, necessary to salvation, they are clearly and plainly set down, so as the humble and obedient heart may distinctly, without wavering and gainsaying, conceive and believe them. Thus not unfitly is the Scripture compared, in regard of the perspicuity of it, to a ford, over which a lamb may wade; and in regard of the difficulty of it, to a sea, in which an elephant may swim.

Section 22. Answer to Satan's suggestion of the danger of suffering all sorts to read the Scriptures.

Suggestion 4. It is indeed a two-edged sword: but too sharp and keen for children. It is not fit that laymen, women, and such as have not skill in tongues and arts, should read it: they often pierce and wound their own souls and consciences with this sword, as children hurt themselves with knives. With this also are the Papists exceedingly beguiled.

Answer. As the Word is sharp in itself, so has it an inward power to give sharpness of wit, and that to the simple: and to the child, knowledge and discretion, so as by the word they may learn well to use the Word. How can that be thought to be unfit for laymen and women to use, which God has expressly commanded them to use, except question be made of his wisdom? As the forenamed girdle, breastplate, shoes, shield, helmet, were prescribed to all of all sorts, so this sword: and Christ, without exception of any, says to all, Search the Scriptures. God expressly commands, that the Law be read to all, even men, women, children, strangers (Deuteronomy 31:11-12). And great reason there is for it: for as every one eats for himself, so he lives by his own faith: but the Word is the ground of faith. By it therefore must they know what they believe. As for those wounds in conscience which many receive by the Word, they are good wounds, whereby, such corruption as festered in them being let out, the conscience is more soundly healed up; the wounds which it makes turn not to festering sores.

Section 23. Answer to Satan's suggestion of the hurt of much knowledge.

Suggestion 5. Too much knowledge is not good, it puffs up, it makes people despise their brethren, neglect ministers, loathe preaching. But ignorance is mother of devotion. These things has Satan taught, not only Papists, but also many other, which pretend a hatred of Popery, to object against the Word.

Answer. Knowledge in itself is a very good thing, a duty expressly commanded: Join with virtue, knowledge, says Saint Peter: indeed Saint Paul goes further, and implies that it is our duty to be filled with knowledge, and to abound therein: and on the other side the Prophet complains, that God's people are destroyed for lack of knowledge. It is not knowledge, but the abuse thereof which puffs up, and so much does the Apostle imply. Now if the abuse of a good thing should make us avoid it, what good thing should not be avoided? The cause that ministers, or any other are despised, is not knowledge, but that corruption which is in man; even as by the venom in a spider, the sweet juice of a flower is turned into poison.

But the truth is, that nothing makes the preaching of God's word to be more highly accounted of, than knowledge: for

1 They who know something of the great mysteries of godliness, if they know it rightly, find such good thereby, that earnestly they desire to know more.

2. They desire also to have their affections wrought upon, and that which they know, to be often brought to their minds: for which end also the preaching of the Word is ordained. This moved Saint Peter to write.

3. They who know that to be true which is preached, do in that respect the better attend to it, with greater assurance believe it, and more highly esteem the preachers of it: because they know it to be the truth of God. Thus the Thessalonians received the Word preached in much assurance, because they received it not as the word of men, but of God. There can be no greater enemy to preaching and preachers than ignorance: instance the rude villages of the country.

§. 24. Of Ignorance: how heinous a sin it is.

The devotion which is claimed to come from ignorance, is mere superstition, or, which is worse, idolatry. So much the Apostle affirms, when you knew not God, you did service to them which by nature are not gods (Galatians 4:8). For ignorance of God's word is the cause of all error, as Christ implies, saying, "You err, not knowing the Scriptures" (Matthew 21:29). Indeed the Scriptures being they which testify of Christ (John 5:39), upon ignorance of the Scriptures must needs follow ignorance of Christ. Now ignorance being in itself a most odious vice, against which Christ will come in flaming fire to render vengeance (2 Thessalonians 1:8): and a mother sin, which brings forth many other notorious sins: how can any good thing come from it? Certainly this cavil which is raised against knowledge for ignorance, has sprung, either from envy, whereby men grieve at the knowledge and good parts which are in others; or from ambition, whereby they seek to be eminent above all other; or from policy, seeking thereby a cover for their own ignorance. Moses (who desired that all the Lord's people were prophets) and Paul (who wished that all that heard him were altogether as he himself was) were otherwise minded.

§. 25. Answer to Satan's suggestion of the non-proficiency of many hearers.

5. Suggestion. Many who read and hear much are not any whit the more freed from assaults: the flesh, world, and Devil, bear as great a sway in them, as in any other.

Answer. It is certain that many are most wrongfully blamed. A more in their eyes who love the Word, is made a beam: a molehill, a mountain. If indeed there be any such, as there are too many, the fault is not in the Word, but in themselves. Though the sun shine never so hot, and often on a stone, it softens it nothing at all. If it shine on clay, it hardens it. Stony hearts are no whit bettered; muddy, clayey, polluted hearts are made worse.