A Cloud of Faithful Witnesses, Commentary 16
The Faith of the Iudges and Dauid.
VERSE 33, 34, 35.
Which th…ough faith subdued Kingdoms, wrought righteousnesse, obtained the promises, stopped the mouthes of Lions,
Quenched the violence of fire, escaped the edge of the sword, of weake were made strong, waxed valiant in battell, turned to flight the Armies of the Aliants.
The women receiued their dead raised to life.
IN these wordes, the Apostle propounds vntounto vsus ten seueral fruits of faith: the nine first whereof, are the particular actions of the parties spoken of in the former verse; and they are here related for the commendation of their faith. The first is, Subduing of Kingdomes; which serues chiefly for the commendation of the faith of the foure Iudges there named, and of Dauid. For, as wee may read in the bookes of Iudges, and of Samuel, all these subdued Kingdoms; as, the Canaanites, Iudg. 4. the Midianites, Iudg. 6. the Philistims, Iudg. 15. and 16. 2. Sam. 8.1. the Ammonites, Iudg. 11. Moabites, & Aramites, 2. Sam. 8.2.6. Now, how did they ouercome and subdue them? The Text saith, by faith; which, wee must not not thus vnderstand; as though onelyonly by the very acte of faith they subdued kingdoms: But, the meaning of the holy Ghost is, that they beleeued the promises which God made vntounto them, of deliuering these kingdomes into their hands; and according to their faith, God accomplished his promises vntounto them: and so they subdued Kingdomes by faith.
In this worke of faith, we may learne two things: first, that it is lawfull for Christians in the newe Testament to make warre; for, that which may be done in faith, is lawfull for Gods seruants: but, warre may bee made in faith; for, these seruants of God subdue kingdomes in warre, and that by faith: and therefore it is lawfull for Christians, vponupon iust cause to make warre. The Anabaptists of Germany say, It is not lawfull for a Christian vnderunder the Gospel, to carry a weapon, or to make warre. But, this one place of scripture (if there were no moe) is alone sufficient to prooue the lawfulnesse of warre vnderunder the Gospel, if it be vsed according to Gods will & word. When the Souldiers came to Iohn Baptist, and asked him What they should doe? hee bids them not leaue off their calling; but this, Do violence to no man, neither accuse any falsly, and be content with your wages, Luk. 3.14. And our Sauiour Christ reporteth of a Centurion (which was captaine of a Band) when he came to hauehave his sonne healed;Math. 8.3. that hee had not found such faith in Israel. And hee was not a Centurion, onelyonly afore he beleeued; but euen afterward, when Christ commended his faith: yet did he not dislike his calling. The like may be said of Cornelius, Act. 10. All which, shew plainely, that vponupon iust causes, Christians may lawfully make warre.
Ob. 1. But to defend their opiniō, they obiect som places of scripture; as Mat. 5.39, Resist not euill, saith Christ: therefore (say they) a man may not wear a weapon, nor vse a sword; lest those make him to resist, and so to breake this commandement of Christ. Ans. That place must bee vnderstood of priuat reuenge: and so it maketh nothing against lawfull warre. For, what though a priuate man may not reuenge himselfe, nor make warre; yet that hindereth not, but that a Magistrate who beares the sword, may lawfully vse it. Againe, it is friuolous to imagine, that resisting is onelyonly by a weapon; for, the chiefe resistance that God respecteth, is in the heart and affection. And a priuat man may resist▪ that is breake this commandement by vnlawful resistance, though he carry no weapon: and, the publike person breake it not, though he make warre.
Obiect. 2. Secondly, they obiect the prophecy of Isay, who speaking of the kingdome of Christ, vnderunder the Gospel, saith; That then▪ they shall turne their swords into scithes, and their spears into mattocks: therfore (say they) there must be no warre vnderunder the Gospel. Ans. That Prophecy signifies, that in Christs kingdom, there must be great louelove, and peace, & wonderfull concord among all the true seruants of God. But, here they take aduantage, & say; If this be so, what then needeth any warre? Ans. We must knowe, that as there bee two kindes of Kingdomes, a spirituall kingdome, and a politicke; so, there be two kindes of peace, spirituall, and politicke. Spirituall peace, is inward, in the Church: and politicke peace, is outward, in the common wealth. Spirituall peace, i… begun, and preserued by spirituall meanes of grace in the ministery of the Church; but warre is an ordinary meanes for the establishing and preseruing of politicke peace.
Secondly, hence wee learne, that Gods people may make warre, not onelyonly by way of defence; but also, in assault vponupon their enemies, & that according to Gods word. For, here it is said, that Gedeon, Sampson, Dauid, & the rest, by faith subdued Kingdoms, making warre against them by way of assault, and not in defence onelyonly. Indeede, speciall care ought to bee had, that offensiue warre, in assaulting an enemie, be made vponupon iust & good grounds: one speciall ground or cause is heere implied in this worke of faith; to wit, the recouery of iust right in matters of importance: for, the Kingdoms of Canaan were giuen to the Israelites by God himselfe, and for the recouery of them, they made warre by way of assault. So, when Lot was taken Captiue by Keder-laomer, & the Kings of the Nations;Gen. 14. Abraham, Lots kinsman, gathers his seruants together, and pursues the Kings, and ouertaking them, destroyed them for the recouerie of Lot and his goods. Other respects there be, for which offensiue warre in assault may be made: but because they are not heere mentioned, I will not propound them.
The second fruite of their faith is this; they wrought righteousnesse: that is, some of these men in their places wherein God had set them, gaue to eueryevery man his owne. This working of righteousnesse consists in two things; First, in giuing rewards to such as deserued them: Secondly, in inflicting due punishment according to mens deserts. In both these, the men before named did all excell; but especially two of them, Dauid and Samuel: for Dauid, it is a wonder to see how righteous he was: for when he was anointed King in Sauls steed, and Saul reiected, how did hee behaue himselfe towards Saul? Did hee seeke Sauls blood? No: But when Saul hunted him, as the hunter doth the Partridge, Dauid euen then gaue himselfe to studie and practice righteousnesse: yea, when Saul was fallen into his hands both in the Caue and asleepe in the campe, 1. Samuel chapter 24. verses 5, 6. &c. and chapter 26. verses 7, 8: he would not touch him, nor suffer others to doe him hurt, because hee was the Lords anointed: yea, so righteous was Dauid towards Saul, that his heart smote him for cutting off but the lappe of his coate. Therefore Dauid is heere commended especiallie, for this effect of faith, the working of righteousnesse.
To apply this vntounto our times; If this be a fruite of faith thus to worke righteousnesse, then what may be saide of the Church of Rome, and of the Popish sort among vsus? They pretend the auncient faith, and none must be so good beleeuers and Catholikes as they: but how doe they shewe this their faith? Is it by the practice of righteousnesse? Doe they giuegive to eueryevery one his due? Nay verily: but they set themselues to worke the ruine of Kingdomes, that ioyne not with them in religion. This, witnesse their manifolde & diuellish plots against our State from time to time. This did not Dauid, no not against Saul, though hee were reiected of God, and also most vniustly sought his death. But they hauehave many times sought the death of the Lords anointed ouer vsus: whereby they declare their state to all the world, that they hauehave no sparke of true faith at all: for, true faith will make a man practice righteousnesse and innocencie. And therefore we may iudge of them, and all their adherents that be of this mind to allow such practices, that they hauehave none other but ye faith of diuels: which is, to beleeue the word of God to be true. This the diuels do with trembling. And as their faith is diuellish, so are the fruites thereof: namely, treachery and falshood, such as the diuel most approues. But we must learne, that true faith is especially commended by these fruites, The study and practice of innocency, and the maintaining of peace in Christian estates: for, true faith, and treachery, and contention, wil no more stand together than light and darknesse.
Secondly, Samuel also wrought righteousnesse; as appeareth by his protestatio before all Israel, whē he gaue vp his office of gouernment ouer them vntounto Saul: 1. Sam. 12.3: Behold (saith hee) heere am I; beare record of mee before the Lord, and before his anointed: whose Oxe hauehave I taken? or whose Asse hauehave I taken? or whom hauehave I done wrong to? or whom hauehave I hurt? or of whose hand hauehave I receiued any bribe, to blinde mine eyes therewith? and I will restore it.
Now, as these two, Samuel and Dauid were famous, for this fruite of faith in working righteousnesse: So likewise were the Iudges and Prophets, before named, in their places, carefull of this vertue: and did practice the same, partly in rewarding the good, and partly in punishing the wicked.
But some will say; To worke righteousnesse, cannot be a fruit of faith: for, the very Heathen, which neuer heard of Christ, by the light of nature hauehave done Iustice, and are highly commended by Heathen Writers, for the same. Now, that which the Heathen can doe by the light of nature, is not thus to be extolled as a fruite of faith? Answer. True it is, the Heathen hauehave done many workes of iustice: but we must wisely consider, that eueryevery iust worke is not a fruite of faith, vnlesse it be done by a righteous person in obedience to God, and for his glory. But, in all these, the Heathen failed in their workes. For, though the things they did, were good in themselues: yet seeing the Heathen were corrupt trees, remaining in the sinfull state of corrupt nature, their workes must needes be corrupt fruite; as cōming from them. For, an euill tree cannot bring forth good fruit. The heart is the fountain of eueryevery action: now, their hearts were corrupt, being destitute of faith which purifies the heart; and therefore their workes must needes be sinfull. Againe, they did not their workes in obedience: for, they were guided onelyonly by the light of nature, and knew not God aright, nor his commaundements. And lastly, they propounded not the glory of GOD, as the end of their workes, but the praise of men, their owne profit, or some such end. But these worthy persons doe not onelyonly such things as were iust in themselues: but they doe them in faith, in obedience, and for Gods glory, and so please God.
Now, seeing these renowned Princes and Iudges, hauehave their faith commended vntounto vsus by their practicing of righteousnesse; we must learne to follow them within the compasse of our calling, doing Iustice and righteousnesse in such things as cōcerne vsus. There be many reasons set down in Gods word, to perswade vsus heereunto. As, first, for this end hath God caused the Gospell to be published. Tit. 2.12, The sauing grace of God hath appeared; but to what end? To teach vsus, that we should denie vngodlinesse, and liue soberly and righteously: that is, that wee might doe Iustice. Vnlesse therefore we worke righteousnesse, we make the Gospel a vaine word vntounto vsus. Secondly, we desire to be counted iust before God and men; and it would grieue vsus, if we should be otherwise thought of: but if wee would be iust indeede both before God and man, then we must work righteousnesse; for (as S. Iohn saith) He that doth righteousnesse,1. Iohn 3.7. is righteous. Thirdly, there is no man set ouer a family, but he either doth, or ought to endeuour to bring a blessing vponupon his family. But this he cannot doe, vnlesse he worke righteousnesse, Pro. 20.7.and doe Iustice: for, Salomon saith; He that walketh in his integrity, is iust, and blessed shall his children be after him. Lastly, we doe all of vsus desire to escape hell: well, then we must remēber to practice righteousnes;1. Cor. 6.9. for, the Apostle saith, no vnrighteous mā, that is, none practicing vnrighteousnes, shall enter into the kingdom of heauen. So that within the compasse of our calling, we must all endeuour to do Iustice.
Here some will aske: How shall I do Iustice, and worke righteousnesse? Answer. For the doing of it, wee must remember to practice these rules that follow: 1. That which is both the word of God, and the rule of Nature; We must do to all men as we would they should do vntounto vsus: Math. 7.12.this is the Law and the Prophets (saith our Sauiour Christ). Now, the square for all our actions, must be the word of God: and Gods word giues this directiō; Do thou to thy neighbor as thou in thy reason & cōscience thinkest he should do to thee, if thou wert in his case, and he in thine.
The 2. rule is, that which Paul teacheth vsus; saying, GiueGive vntounto eueryevery man that which is their duty; …. Rom. 13.7.tribute to whom tribute belongeth, &c. That which Gods word, & our cōscience, & the wholesome lawes of the realme binde vsus vntounto, that wee must giuegive vntounto eueryevery man.
The 3. rule is this: EueryEvery man within the compasse of his calling, must not onelyonly intend and labour for his owne good; but for the common good, in that Church and common wealth wherein he liueth. The blinde would out of their carnall mindes, hauehave learned this for a rule, EueryEvery man for himselfe, and God for vsus all: and, this is many a mans practice, hee will labour diligently in his calling: but, all is for himselfe. But, he that propoundeth onelyonly this end in his calling, to benefit himself alone, dealeth vniustly, both towards the Church and common wealth, in which he liueth; who ought to hauehave a part of his care with himselfe.
The 4. rule is taught vsus also by S. Paul: Defraud or oppress no man in any matter. This rule concerneth our manner of dealing in cōmon affairs. In all our traffick & bargains, as we would benefit our selues; so wee must seeke to benefit those with whom wee deale. This rule is very necessary to be learned: for, this is ye cōmon practice of men in their traffique, To vse all meanes whereby they may defraud others; so that they get vntounto themselues, they care not how it come. But, in the feare of God, let vsus remember, that the practice of iustice (to which wee are all bound) standeth in this; that we defraud or oppresse no man in any thing. And thus much of this second fruit of their faith.
The third fruit & effect of these mens faith, is this: They obtained the promises.] By promises, we must not vnderstand the maine promise, cōcerning the Messias comming; for, that they obtained not as yet: for, (as it appears. v. 39) they receiued not that promise; for, Christ was not incarnate in their time. But▪ by Promises are here meant certaine speciall & particular promises, made vntounto them alone, and not common to all: so that the meaning of these words is this▪ They obtained the benefit and accomplishment of those particular promises that God made vntounto them. This effect is specially to be vnderstood of Cale…, and Dauid ▪ for▪ Cale… entred into the land of Canaan▪ and there enioyed his possession, according to Gods promise made vntounto him, Ios. 14. So, Dauid had a particular promise made vntounto him, that he should be king ouer Israel; this he long waited for, and resting herein, he was not onelyonly anointed King, but in due time actually made King ouerall Israell.
Whereas these worthy men, by faith obtained these promises; Hereby wee may bee directed, to see the true cause, why after so long preaching of the word, and often receiuing of the sacraments, men reape so little profit; especialally, considering that God hath made a promise of grace and saluation, by meanes of his word and sacraments. Hence therefore wee must learne, that the word of God preached, and the sacraments receiued, are vnprofitable, not because God altereth his will, having promised his blessing in these meanes; for herein the will of God is vnchangeable: but the cause is, the great measure of vnbeleefe, in those which heare and receiue. They therefore profit not, because they receiue them without faith. For, howsoeuer men say they hauehave faith; yet the workes of their lyues, and their estate in sinne, after long hearing, shew plainely, they hauehave none at all. Take a vessell that is close stopped, and cast it into a riuer, or into the sea; yet it receiues no water, because it hath no place of entrance: Euen so, bring a man that wants faith, to the word and sacraments, wherein God hath promised the fulnesse of his grace; yet he receiues none, because his heart is closed vp through vnbeleefe. This is it which makes the heart like a stopped vessell, which hath no entrance for Gods grace. Wee therfore, in the feare of God, must labour to hauehave our hearts purged from this vnbeleefe, and lip-faith, and to be endued with true sauing faith; whereby we may profitably heare the word, and receiue the sacraments, and so enioy Gods most excellent promises in Christ. Men may lie, and be deceiued; but, God is truth it selfe, and cannot lie: and therefore, as he hath made his promise of life to beleeuers, and to no other▪ so will hee surely accomplish the same to them, and to no other. Wherefore, if we louelove our soules, and desire life, let vsus get into our hearts the grace of faith. And thus much of the third effect of their faith.
The fourth and fift effects, which I will handle together, are these: Stopped the mouths of Lions: Quenched the violence of the fire.] For the fourth. Whereas some of these persons are said to hauehave stopped the mouthes of Lions, it is to be vnderstood of Daniel ▪ as appeareth in the 6. Chapter of that booke. For, Daniel (through the malice of others that incensed the Kings wrath against him) was cast into the denne of hunger-bit Lions. But, Daniel euen then beleeued in the Lord, and put all his trust in God; and for this cause, the Lord by his angel stopped the mouthes of the Lions, and (as it were) sealed vp their pawes, that they could not hurt him.
The fift effect, in quenching the violence of the fire, must bee vnderstood of Shadrach▪ Meshach, and Abednego, the companions of Daniel: which three (as we may read Dan. 3.) refused to worship the golden image, which Nabuchadnezzar had set vp. For which cause, they were cast into an hot burning Ouen; but, they put their trust in God, and claue fast vntounto him in obedience, euen to the hazzard of their lyues. Whereupon, the Lord by his omnipotent power, did most miraculously preserue them, by staying the rage of the fire, contrary to the nature thereof, that it had no power ouer their bodies; nay, it did not burne the haire of their heads, nor cause their garments to smell. And therefore they are said, to hauehave quenched the violence of it, because it had no power ouer them, thogh it burned most fiercely; but was to them, as though it had been quite put out and quenched.
Now, ioyn these two effects together, & they affoord vsus good instructions. First, here wee learne how to behaue our selues in time of danger, and at the point of death. Euen as these foure men did, so must we from the bottome of our hearts forsake our selues, and put all our trust in Christ. This did Daniel, when he was in the Lions den: and this did the 3. Children, in the hot fiery furnace. And this hath beene alwaies the auncient practice of Gods children in all ages; At the very point of death, and in the extremitie of all danger, they rested themselues wholly vponupon the mercifull promises of the true God. The time wil come vponupon vsus all, wherein wee shall be called to the practice of this duty: for, we must all passe the doore of death, & once lie in the pangs thereof. Now, what shall we doe, when we lie halfe dead, gasping & panting for breath, able to speake to no man, nor to heare any speaking to vsus, when all comfort of the world failes vsus? Surely, we must then, at that very instant, labour to leaue our selues and this world, and yeeld vp our selues by faith into the hands of GOD, and cleaue fast vntounto Christs Passion, from the bottome of our hearts▪ and he will surely deliuer vsus from the danger; stopping the mouth of Satan that roaring Lion, & quenching the fire of hell, that it shall not touch vsus.
But some will say, if this be all we must doe, then all is well: for, this I can soone doe when time serues, and therefore I will take no care till then? Answer. Beware of spirituall guile▪ for, it will be found a most hard matter, for a man to rely and cast himselfe wholly vponupon Christ, in the houre and pang of death. For then, aboue all times, is the diuell busie against vsus: then will the conscience stir, if euer; and the body being tormented, the soule must needes be wonderfull heauie. This we may see by the state of our Sauiour Christ, in his agony and passion: and therefore wee must not reckon so lightly of this duty.
Question. But, if it be so hard a thing, how could Daniell and the three children doe it? Answer. They were prepared for it▪ for, they rested vponupon God in the time of peace; and so were enabled to rely vponupon him in time of perill. Euen so if we would beleeue in God when wee die, & then shew forth our faith, we must while we liue put our trust in him, and shew it by obedience: for, rare it is to finde a man that liues in vnbeliefe, to shew forth faith at his end. And therefore while wee hauehave health, strength, and peace, wee must labour to beleeue, and then shall wee finde the comfort of it in time of perill, and of death.
Secondly, from these two effects of faith, wee obserue further, that Gods diuine prouidence doth firmely rule and gouerne the whole world. Ordinarily God gouernes the world by secundarie causes, setting one creature ouer another, and ordaining one to doe this thing, and another that, and accordingly they worke: but we must not thinke that God is bound to any of these meanes, but is most free to vse them, or not to vse them. Ordinarily he executeth this or that punishment by this or that creature, and so by meanes conuayes his blessings: but yet he can work without them, as here we see. For, he preserues his creatures against the ordinary meanes; as, Daniel from the Lions, whose nature is to deuoure: and against the nature of fire, he saued the three children in the fire. So that God worketh by meanes, but yet freely; because he can work at his pleasure either without or against meanes: and his powerfull hand, sauing against meanes, shewes his ruling and disposing prouidence ouer all things.
Thirdly, by these effects of their faith wee learne, that Gods goodnesse and mercy towardes beleeuers, is farre greater, and more vnspeakeable than euer he promised, or they could exspect. This point is carefully to be considered of vsus all; for, it is of singular & extraordinary vse, especially in time of perill and trouble: and yet we see it is the plaine truth of God; and therefore Paul giues thanks and praise vntounto God, who is able to do for vsus exceeding aboundantly aboue all that wee aske or thinke. Ephes. 3.20.Daniel put his trust in the Lord, when he was in the Lions den: and what doth he obtaine for his labour? the Lord neuer promised to stop the Lions mouthes, neither did Daniell euer presume vponupon that deliuerance; and yet the Lord saued him. And so the three childrē, though they made no account of their liues, because God had not promised to keep them frō burning, yet they com out in safety. For, God in mercy so quenched the heat of ye fire vntounto thē, that thogh it burnt to death those that cast them in; yet did it not so much as burne their garments, or the haire of their heads, to cause the same to smel. And the like is his goodnesse towards all his seruants. Dauid saith,Psal. 21.3. The Lord preuented him with liberall blessings; that is, when Dauid neuer asked such blessings at Gods hand, euen then did the Lord bestowe his liberall blessings vponupon him: as namely this, when Dauid was following his Fathers sheepe, and walking in his calling, he neuer dreamed of any Kingdome; yet thence the Lord took him to be King ouer his people Israell. So the Israelites hauing been 70. yeares in captiuity, neuer thought of returne; and yet then were they deliuered: and their deliuerance was so strange and miraculous, that they were like them that dreame, Psal. 126.1. When Peter was cast into prison by Herod, and committed to foure quaternions of Souldiers to be kept,Acts 12.4. the Angel of the Lord came and awoke him as he slept, and led him out of prison, past the watches, and through the iron gate, and then left him. Now, this deliuerance was so strange vntounto him, that he knew not whether it was true, but thought he had seene a vision. From hence it is that God hath made this gracious promise vntounto his Church, to answer before they call, and to heare while they speake, Isay 65.24. So endlesse is his mercy, and his goodnesse so vnspeakeable towards his seruants, that if they cleaue vntounto him vnfainedly, they shall finde his bounty farre surpassing all that they could aske or thinke.
The consideration hereof serues to stirre vp eueryevery one of vsus in our places, to cleaue vnfainedly vntounto the true God, with all our hearts by faith, in due reuerence and obedience. If a seruant were to choose his Master, and among an hundred should heare of one, that besides his wages, would giuegive vntounto his seruants, gifts which they would not think of; this seruant would forsake all the rest to com vntounto this one. Behold, the Lord our God is this bountifull master: who doth not only keep couenant with his seruāts, in a full accomplishment of his promises; but is exceeding gracious, preuenting them with liberall blessings, aboue all that they can wish for thēselues: wherfore let vsus forsake all our bad Masters, the world, the flesh, and the diuell, in the seruice of sinne; and resigne our selues with full purpose of heart, to serue this our good GOD, to the end of our dayes. There is no man liuing, that can hauehave such cause of true ioy in heart, as Gods seruants hauehave: for, God shewes more kindenesse vntounto them, then they can aske or thinke of. And take this for truth also: there be none that thus giuegive themselues to serue God faithfully with all their harts, but before they die they shal finde this to be true, that God is a most mercifull GOD, and his goodnesse endlesse towards them aboue their deserts.
Secondly, this endlesse mercy of GOD, must mooue vsus all to repent vsus of our sinnes, and to trust in him for the pardon of them, be they neuer so many or haynous: for, they can neuer reach to the multitude of his mercies. Though they be in number like the sand of the sea, they must not dismay vsus from comming to him: but considering that his goodnesse is endlesse, and his mercy is ouer all his workes, we must come vntounto him for the pardon of our sinnes. For, GOD is mercifull to performe his promise; yea, and beyond his promise, to doe for vsus more than wee can thinke of. Many indeede abuse this merciemercy of GOD, by presuming thereon to goe on in sinne: but such deceiue themselues; For, God will not be mercifull vntounto them, Deut. 29.20. It is the penitent person that shall finde mercy.
The sixt effect of their faith, is in these words: Escaped the edge of the sword. The words in the originall, are thus: Escaped the mouth of the sword: which is the Hebrew phrase in the olde Testament, and heere followed by the Pen-man of this Epistle; and before, where he calleth the word of God a two mouthed sword, Heb. 4.12: hereby meaning (as it is translated) a two edged sword. This effect must be vnderstood of two worthy Prophets, Elias and Elizeus: for Elias, wee may reade, that when he had slaine Baals Priests (1. Kings 19.1.) Iezabel the Queene threatened to kill him▪ which he hearing, fled into the wildernesse, and thence was led to Mount Horeb, and there escaped by meanes of his faith. And for Elizeus, wee may reade, that when he disclosed the King of Syriah his counsell to the King of Israel (2. Kings 6.) hee was compassed about in Dothan, the city where he lay, with a huge hoast of Assyrians; but, praying to the Lord, the Lord smote the hoast with blindnesse, and so the Prophet led them in safetie to Samaria. So then, the meaning of this effect, is, that when these seruāts of God were in distresse, & danger of death, they denied themselues, and their owne helpe, & by faith relied vpō God vnfainedly, frō the bottom of their hearts; & so found deliuerance with God, frō the perill of death.
First, here wee learne, that God prouides for the safetie and deliuerance of his seruants, in the extremitie of peril and danger, when both might and multitude are against them. This point we hauehave touched in diuers examples before, and therefore doe here onelyonly name it.
Secondly, in that these men in the extremity of danger beleeued, and so escaped the edge of the sword; we learne, that when we are in greatest danger, so as we see no way to escape; euen then wee must put our trust in the true God, and he will saue vsus. This wee must doe, not onelyonly for the safety of our body; but more especially, for the saluation of our soule. Put the case a man were in despaire of his saluation, and that hee sees legions of diuels compassing him about to take him away: what must this man doe in this case? Answ. Looke what Elias and Elizeus did, the same thing must hee doe; hee must not lie dead in desperation, yielding thereto: but, at the very same time, when such terrors oppresse him, hee must by faith lift vp his heart to God, and put all his trust and confidence in him, thorough Christ. And, if hee can this doe, hee may assure himselfe, that hee shall as certainly escape these fearefull terrors of conscience, and the torments of hell, as Elias & Elizeus did the edge of the sword: for, let a man put his whole trust in God, and whatsoeuer his troubles bee, God will deliuer him. Great are the troubles of the righteous: but the Lord deliuers him out of them all, Psal. 34.19. Indeed wee must not limit God, for time, or manner of deliuerance; but, waite on GOD by faith, accounting his grace sufficient, till deliuerance come. And thus much of the sixt effect.
The seauenth effect of their faith is this: Of weake were made strong. Or thus: Of weake were restored to health. This must bee vnderstood of Hezekias, a worthy king of Iuda, who (as we may read, 2. Kings 20.) beeing sore sicke, euen vntounto death, was restored to health, and obtained of GOD the lengthening of his daies, for the space of fifteene yeares. Which wonderfull recouery, hee obtained by meanes of his faith, which hee shewed in time of his sicknesse, by a prayer he made vntounto God; the substance wherof, stood in these two things: First, beeing very sicke, hee praied for the pardon of his sinnes. This appeareth by his thanksgiuing, vponupon his recouery, Isay 38.17. where hee confesseth, that God had cast all his sinnes behinde his backe. Now, looke for what hee gaue thanks; that (no doubt) hee had before begged of God in praier. Secondly, hee made request vntounto GOD for prolonging of his daies, for some reasons which did concerne himselfe; and this hee also prayed for in faith. Now, the reasons moouing him to pray for longer life, were these: First, hee had then no issue to succeed him in his Kingdome; and therefore hee praied for life, to beget a childe, which might sit vponupon his throne after him. And the ground of this praier was this; GOD had made a particular promise vntounto Dauid and Salomon, 1. Kings 8.25, that they should not want issue after them, to sit vponupon the Throne of Israel, so that their children tooke heede to their way, to walke before the LORD, as Dauid did. Now, King Hezekiah, knowing this promise, had regard hereunto: and, building himself hereon, his conscience bearing him witnesse, that hee had walked before the Lord vprightly, hee praies for issue to succeed him; and, for that cause, he desires strength of body, and length of daies. This appeareth notably by his praier, 2. King. 20.3, Lord (saith he) I beseech thee now remember how I hauehave walked before thee in truth, and with a perfect heart. The summe of his praier is this: All the kings succeeding Dauid and Salomon, which walke in Gods commandements, shall hauehave issue to sit on their thrones after them. Now, from hence he praies thus; Oh Lord, I hauehave walked before thee, in truth and sincerity of heart: and hereupon the conclusion followes, grant me issue to sit vponupon my throne after me; and therefore, life and health to accomplish the same.
Secondly, he praied that he might liue to glorifie God, in that weighty calling, wherein God had placed him ouer his people. This appeareth likewise, by his thanksgiuing vntounto the Lord, vponupon his recouery; where hee saith, Isay 38.20. …he Lord was ready to saue me: therefore wee will sing my song all the daies of our life in the house of the Lord. Thus by his worthy praier, hee shewed forth his faith notably: by vertue whereof, beeing sicke vntounto death, hee obtained of the Lord, the prolonging of his daies, for the space of fifteene yeares. And, so we see, to whom this seauenth effect of faith is to be referred.
Here we are taught a speciall duty, for the recouery of our health, in the time of sickenesse: to wit, before wee vse the ordinary meanes of Physicke, wee must (according to this example) first put our faith in practice, by humbling our selues for our sinnes past, confessing them truely vntounto God, and praying for pardon, from a resolute purpose of heart, to lead a newe life; and also, by intreating health of God, and his good blessing vponupon the meanes which we shall vse for our recouery. Thus hauehave other of Gods seruants done, beside Hezekias. When Dauid was grieuously sicke, the principal thing he did, was this practice of faith; in humbling his soule before God for his sinnes, and intreating earnestly the pardon of them, as we may see Psa. 6. & 38. This is the principal thing, which in those Psalms is propounded of Dauid. And so the Apostle counsels, Iam. 5.14, 15▪ Is any man sicke among you? let him call for the Elders of the Church: and what must they doe? Surely, first pray for him; and then (as the custome was in those daies) anoint him with oyle, in the name of the Lord. And the praier of faith shall saue the sicke, and the Lord shall raise him vp againe: and if hee hauehave committed any sinne, it shall be forgiuen him. And, here we must be admonished, to beware of the bad practices of the world, in this case: the most men in their sickenesse, first seeke to the Physicians; and if that faile them, they send for the Minister. This was King Asa his practice, for which hee is branded to all posteritie, that beeing diseased in his feete, hee sought vntounto Physicians, and not vntounto the Lord, 2. Chron. 16.12; though otherwise, hee had good things in him, as 1. King. 15.14. And, many do farre worse, who seeke to witches and inchanters, when they, or theirs, are in such distresse: but, this is to forsake God, and to seeke help of the diuel, like to Ahaziah, who sent to Baalzebub the God of Ekron, to know of his recouery, when he was sicke vponupon a fall, 2. Kings 1.2. This should be far from all Gods children: for, as Ahaziahs sickenesse became deadly, through his sending to Baalzebub; so vndoubtedly, many diseases become incurable, by the bad and preposterous dealing of the Patient, who either vseth vnlawfull meanes, or lawfull meanes disorderedly, or trusting therein. Wee therefore, in this case, must remember our duty in the practice of faith, as Hezekiah did.
The eight fruit of faith, is this: Waxed valiant in battell. This effect may well bee vnderstood of all the Iudges before named, and of all the good Kings in Iuda and Israel. But yet, there be two especially, to whom wee may more peculiarly referre it: to wit, Samson, and Dauid. For, Samson, he by meanes of faith, came to be so mighty (Iudg. 15.15.) that with the Iawe bone of an asse he slew a thousand Philistims. And for Dauid, he likewise was so incouraged by faith, that with the same sling, wherewith he kept his fathers sheepe (which was but a slender weapon for warre) hee encountred with Goliah that huge Philistim, and hit him with a stone in the forehead, and slew him. Both these facts, were the fruits of their faith, which made them bolde to encounter with these mighty enemies.
In this effect of their faith, first, wee may obserue, that true fortitude and manhood, right valour and courage, comes from true faith. It must bee graunted, that many heathen men had great strength and courage; but indeed, it was but a shadow of true valour: for, right valour coms from a beleeuing heart. And, therefore it is said, that these Iudges and Princes of Israel, waxed strong in battell by faith.
Secondly, Doth true faith make men valiant in battell? Then should the preaching of the word, bee set vp, and maintained, as well in the Campe, and Guarison, and among Souldiers on the Seas; as in Cities and Townes of peace. For, the preaching of the word, is the meanes of this faith which giues valour in battell, to them that fight in a good cause.
Hence it was, that the Lord inioyned by Moses, that when the people of Israel went out to battell, the Priests should come forth, Deut. 20.2.3.and incourage the people, that their hearts might not faint, nor feare, nor dread their enemies; because of the powerfull presence of God fighting for them. The Papists obiect this (by way of reproach) against Zwinglius, who was one of the restorers of the Gospel; That hee died in the fielde among Souldiers: But, this indeed is no reproach, but rather a matter of great commendation vntounto him; in that, for the increase of faith and knowledge, in them that were weake Christians about him, hee was content to hazard his owne life. And thus much of the eight effect.
The ninth effect of faith, for which these worthy men are commended, is this; They turned to flight the Armies of the Alients. This may be vnderstoode of the most of the Iudges, and of the good Kings of Iuda and Israell. But I will make choyse, especially of two, Gedion, and Iehosaphat: for, Gedion, one of the Iudges, with three hundred Souldiers (Iudges 6. and 7) altogether vnweaponed, onelyonly with light pitchers in their hands, put to flight a mighty huge Armie of the Midianites. And Iehosaphat a godly King, being assaulted with a mighty and great Armie of Moabites, Ammonites, and men of mount Seir, knew that by force of armes hee could not withstand them; and therefore by faith makes a worthy prayer vntounto the Lord, and the Lord heard him, and set his enemies one against another, and so did he put them to flight: which hee could neuer hauehave done by any strength of his owne.
Heere wee may learne, how Kingdomes and people may become able to put to flight their enemies. The best way is, to put in practice their faith in God; by humbling themselues truly for their sinnes past, with vnfained confession of them vntounto God, praying withall earnestly for the pardon of them; and for Gods aide, assistance, & protection against their enemies. The power of this meanes is euident in Scripture: and therefore when Eliah was taken vp, Elisha cried, My Father, my Father, the Chariot of Israell, and the horse-men thereof, 2. Kings 2.12: giuing him this notable commendations, that he was as good to Israell, by meanes of his faith, as all their Chariots and Horse-men. Question. How could that possibly be true? Answer. If we reade the Story, wee shall finde it to be most true, that by his prayers which he made in faith, he did as much or more then al the strength of the Land could doe. And so it shall be with all Christian Kings and people: if they can shew forth their faith, by prayer vntounto God, they shall doe wonderfull much hereby, in subduing of their enemies.
To apply this to our selues; wee hauehave had many and dangerous assaults from Popish enemies, both domestical and forraine, who hauehave of long time, and no doubt stil doe purpose our ouerthrowe. Now, how shall wee be able to withstand their might, and to escape their malice? True it is, Christian policy, and warlike prouision must be vsed: yet our stay and rest must not be thereon; but wee must stirre vp our faith, both Magistrates and Subiects, Prince and people: and first of all humble our selues for our sins, and shew forth our repentance by new obedience in time to come; and then pray for a blessing vponupon the outward meanes which shall be vsed. This is the right practice of faith, in the case of danger by our enemies; which we shal finde (if we exercise it vnfainedly) to be a surer meanes of safety and victory against our enemies, then all worldly munition and policie. For hereby we shall hauehave the Lord for our protection, and his blessing vponupon the outward meanes, giuing strength and good successe thereunto; when as, omitting this duty, the Lord will not be with vsus, and then we shall finde that vaine is the strength or wit of man. Let vsus not therefore betray our selues wilfully into our enemies hand; but by this practice of faith, enable our selues against all our enemies whatsoeuer: otherwise wee may iustly feare to be deliuered into their hands, for a prey vntounto their teeth. And therefore, if we louelove our owne safetie, and the wel-fare of our Land, let vsus practice this duty: For, the prayer of faith auaileth much with God, if it be feruent; and therefore the Lord saith to Moses, when he fell down before him, to turne backe the wrath that was broken-in vponupon the people, Let me alone: as though Moses had held, or bound the Lords hand by his prayer, that hee could not smite his people. And thus much for the ninth fruite of faith.