Part 8
shows.
§. 95. 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 this, we must remember what was
previously delivered of God's free grace and rich bounty, which
is not restrained by our unworthiness.
If the Devil, by these or similar means, cannot keep us from
getting faith, he has other wiles to wrest it from us, which follow.
§. 96. Answer to Satan's suggestion of man's imperfection.
6. Suggest. THy Faith is not sound, but counterfeit: for it is
mixed with many imperfections, transgressions, weaknesses,
doubtings; there is no growth or increase of it: many weak
Christians are brought hereby to stagger.
Answer. Oft prove thy Faith, especially by the causes, and by thy
love, and true desire to live honestly: Know that everything here
is imperfect, yet truth and imperfection may stand together:
strive against these imperfections and use the means for an
increase of Faith.
§. 97. 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 unto number and prowess of men
in war? and to friends in time of need? Thus he makes many cast
away the shield of Faith, their confidence in God, and trust unto
outward means, as Asa.
Answer. All means are subordinate to God's Providence, and
guided thereby: therefore in the use of them, we must look unto
God, and depend on him, and call upon him for a blessing:
neither supply of meet means nor want of them must any whit
lessen our trust in God, but to God must all the glory be given,
whatsoever the means be.
§. 98. Answer to Satan's suggestion of apostasy.
8. Suggest. THou canst never hold out: thy Faith will not only be
in vain, but thy latter end is likely 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 thy Faith shall never fail:
Remember Christ's prayer for Peter's Faith: as for others, we
cannot so well know the soundness of their Faith as of our own.
§. 99. 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.
The Helmet of Hope.
And take the Helmet of Salvation. - Ephesians 6:17.
§. 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." Whence we may well gather that
It is no easy matter to be a Christian Soldier and steadfastly to
stand unto 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 an Helmet the hope of Salvation." What could be
more plainly 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
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 unto Salvation, ("We are
saved by Hope.") This is that cord whereby 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 betwixt 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, 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; 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 seeth?"
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, whatsoever 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 thus entitles 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 often annexes to Hope,
1. Assurance.
2. Patience.
For Assurance, the Apostle expressly says, "Show diligence to
the full Assurance of Hope." In regard to this property, it is said,
"Hope maketh not ashamed," that is, disappoints not him that
hopes, of the thing which he waits for, so 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 clean 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.
§. 5. Of the agreement between Faith and Hope.
Hope agrees with Faith in many things: for example, in these.
[1] 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.
[2] 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.
[3] In the Ground of them, both of them are grounded on God's
promises as we have heard.
[4] 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 who believes makes not haste.
[5] 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.
[6] In many excellent effects: such as 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 unto the end, etc.
§. 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.
2. In the kind of Object: Faith is also of things past and
present: hope only of things to come.
Object. 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 is 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
manifests and accomplishes 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 unto
Faith it be added.
§. 7. Of the resemblance between Hope and a Helmet.
Fitly, hope is 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 whatsoever 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 who 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 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 hereto, saying, "Unto
thee, O Lord, lift I up my soul." And again, "I will lift up mine
eyes to the mountain, from whence my help comes."
Out of all that has been said, it may easily be gathered what is
the use of hope, and how needful and profitable a piece of armor
it is.
§. 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 that 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,
even 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.
§. 9. Of the need of Hope, in regard to the uncertain and long
date of God's promises.
This being the use of hope, it is very needful, yea necessary, and
that in four respects.
1. In regard to 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 that it cannot be prevented (John.
7. 30.) nor shall be overpassed (Hab. 2. 3.), yet it is not
always made known unto 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 ye 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 unto 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
Gen. 12. 4. & 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 unto judgment was promised, and yet it is not
accomplished, and God knows when it shall be. The date of
many promises is 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, yea 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 brethren 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" (Hab. 2. 3.) David waited though his soul fainted. (Psal.
119. 81.)
§. 10. Of the need of Hope in regard to troubles.
In regard to those many troubles and perplexities which do
occur between the making and accomplishing of God's promises,
we have a great need of Hope. After God had promised Canaan
to Israel, Israel was in miserable bondage before they possessed
Canaan: yes, after God had sent Moses to tell them that the
promised time of their deliverance had come, they were more
cruelly oppressed before they could get out; and when they 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 who came out of
Egypt, only two (who 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 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 warfaring 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 to these troubles,
therefore, Hope is 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 until God removes
the cross.
§. 11. Of the need of Hope in regard to the scoffs of the wicked.
Hope is necessary in regard to the scoffs and reproaches of the
wicked: for if God's promises are 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 are grievous, There is no help for him in God." Is not
then Hope necessary to uphold us against these? David upheld
himself hereby: 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 unto him, by how
much the more wicked men seek to draw us from the Lord.
§. 12. Of the need of Hope in regard to our own weakness.
We have need of Hope in regard to our own weakness, for we are
very prone by nature to think that God forgets us and does not
remember his promises made to us, if at least it is a long time
before he accomplishes them; or if he brings us to any straits
and seems to hide his face from us. David was sorely tempted by
this, it made him cry out and say, "How long wilt thou forget me,
O Lord, forever? How long wilt thou hide thy face from me?" But
what upheld him? Himself shows that it was his hope. For in the
same Psalm, he says, "I trust in thy 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."
§. 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
immediately upon beget hope.
2. It is preserved by two means especially.
3. By a due consideration and full persuasion of God's
properties; which make us patiently abide for the
accomplishment of his promises.
4. 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: Yea, 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) until 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 evidently
demonstrates 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 "Whatsoever 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, (Gen. 32. 10.) The other of
David, (1 Sam. 17. 37.)
For this end, we are well to observe and remember all those
gracious favours 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 until 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 unto 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 hereunto.
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 receives the former and the
latter rain. As the Husbandman, so the Soldier, the Mariner, the
Merchant, who not? Their hopes make them venture much, and
send themselves forth to great dangers, and yet oft 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 betwixt Hope and an Anchor.
The use of hope may fitly be set forth by that other metaphor
whereunto Hope is resembled, namely, an Anchor. (Heb. 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 wreck 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 tittle 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
lies upon the ground, and is 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 labour for true and sound faith in God's
promises, then will thy hope be sure and steadfast.
3. It must often be settled and fixed anew. If an Anchor loose
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.
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 labouring 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 betwixt 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 thou 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, yea, 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."
Answer: To avoid this, all ignorant persons, though they be
grown in years, must be willing to be instructed and even
catechised. Theophilus a Nobleman was so instructed. Ministers
must use to catechise and teach fundamental grounds.
Ignorance of people is a shame and dishonour to the Gospel; it
makes them a prey to Satan, and brings them to the very pit and
gulf of destruction.
§. 18. 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 counted civil,
honest men, men of their words, just in their dealings, etc. but
savour of little piety towards 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 3rd use of the 2nd 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, (Heb. 11. 6.)
2. That good meanings and intentions may stand with most
abominable impieties and iniquities. For proof whereof,
read John 16. 2. and Acts 26. 9.
3. That it more becomes fools than wise men to build all their
hopes upon conjectures.
For the fourth, know that outward prosperity, wealth, health,
honour, credit, favour of friends, and the like, are but common
gifts which God indifferently bestows on all sorts of people: they
often prove the Devil's baits to allure men unto him, and his
hooks to hold them fast, and drown them in perdition.
§. 19. Answer to Satan's suggestion of licentious trusting on
Mercy.
Suggestion 3: Still trust to God's Mercy, and Hope therein; and
in confidence thereof, take liberty to thyself to do what seemeth
good in thine own eyes. Thus he makes carnal Gospellers,
Libertines, hypocrites, and the like, (Who turn the grace of God
into wantonness) to let their anchor of Hope lie loose upon the
mere ground of God's mercy.
Answer: When God's mercy is wilfully 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 unto all men,
teaches us to deny ungodliness and worldly lusts, and to live
soberly, righteously, godly, etc. This is the end of grace, and this
also will be the power and efficacy thereof 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 thereof, to
have the power of sin subdued.
§. 20. 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 labour to quail our Hope, and so spoil us of it, and that by
these and suchlike means.
1. By making us too careless and too secure, wherein he
somewhat prevailed with Lot, David, Peter, and such others.
To avoid this, we must duly consider our own weakness and the
many fierce temptations whereunto we are subject, and thereby
be stirred up to watch and pray, as Christ upon this ground
exhorted his disciples.
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.
To avoid 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 seemeth long to delay the
accomplishment of them, or when troubles arise.
To avoid this, we must be persuaded that God is wisest, and best
knows the fittest times and means for accomplishing his
promises.
The Eighth Part
The Sword of the Spirit.
And the Sword of the Spirit, which is the Word of God. -
Ephes. 6. 17.
§. 1. Of adding a Sword to other pieces of Armor.
The sixth and last piece of armour 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 armour. Hence observe that:
It is not enough to keep off our enemies' assaults from annoying
us, but our care and endeavour must be to drive them away and
destroy them. "Resist the Devil" (saith the Apostle), "and he
shall flee." "Resist" is a word not only of defence but also of
offence. This phrase, "he shall flee," shows that our endeavour
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.
We have a notable example hereof in our Head and General
Christ, who put the Devil to flight; likewise in one of his
Captains, S. Paul, who brought his body into subjection, and to
whom the world was crucified.
If we stand only upon defence, 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 unto 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?
Answ. 1 It may fitly be applied by way of allusion.
2 It followeth by just and necessary consequence: for everyone
must do his best to profligate spiritual enemies: and seeing God
hath 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 howsoever Satan
himself, being a Spirit, is no whit 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 endeavour to
destroy whatsoever 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 strongholds,
casting down imaginations, and every high thing that is exalted
against the knowledge of God, etc., and having vengeance ready
against all disobedience." That we may not think that this was
proper to his Apostolic 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. 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, everyone has a charge over his
own soul; for their own soul's safety, they must resist Satan,
oppose the world, subdue their flesh, strike and fight: it is a
foolish pity to spare the enemy and destroy oneself. If Satan
tempts, with holy indignation, bid him avoid; if the world
allures, defy it; if the flesh lusts, subdue it.
Thus much for the connection of this Weapon with the former
pieces of Armour. I will now distinctly handle it and show:
1. What this Weapon is.
2. How fittingly it is 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 to:
1. The author, which is God himself.
2. The matter, which is God's will.
3. The end, which is God's glory.
4. The efficacy, which is God's power.
This word is properly and truly the right sense and meaning of
the Scripture: for unless 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").
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:
Mic. 5. 2 Psal. 40. 6. with Mat. 2. 6. Heb. 10. 5.
So may diverse translators differ in some words and phrases,
and Preachers in alleging testimonies of the Scripture may miss
of 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 what we must labour after, and that with care
and diligence, as Christ implies when 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 (Pro.
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, such 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 in Ephesians 5:32, and which the
Romanists translate as a Sacrament. But the original
signifies a mystery or secret.
Besides, every language has proper kinds of speeches, which,
when translated word for word into other languages, would
seem absurd: so, 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 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, so 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.
4. Observation of the scope of that place which is interpreted,
and of the circumstances going before and following after.
Thus, the true meaning of that parable concerning the
Samaritan, who showed mercy to the man wounded and
half-dead, can be easily found out.
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 unto God to open his eyes that he may see the
wonders of God's Law (Psalms 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 betwixt the Word of God and a Sword.
A sword, to which the word is compared, has a double use: one
to defend a person from the assaults of their enemies (those who
can wield a sword proficiently find great utility in this regard).
The other is to assail, repel, and vanquish one's adversaries.
Eleazar, one of David's worthies, exemplified this dual use of his
sword (which he wielded so long that it cleaved to his hand
again): he defended himself and the Israelites and routed the
Philistines therewith.
Thus, the word of God is of significant use both to shield us from
the assaults of our spiritual adversaries and to repulse,
confound, and defeat them. It is profitable for doctrine, reproof,
instruction, and correction (2 Timothy 3:16).
This is evident from Christ's use of the Word in His encounter
with Satan: by it, He defended Himself against the first and
second assaults, and by it, in the third, He drove the devil away.
He employed it similarly in His confrontations with scribes,
Pharisees, Sadducees, and others. Whenever anything was
raised against Christ, He typically defended Himself with the
Scriptures and confounded His opponents with them. Similarly,
Stephen, Apollos, and all the Apostles followed suit.
By the Word, all carnal and fleshly lusts can be subdued and cut
down, just as flesh can be lacerated by a sword.
Therefore, just as gentlemen, soldiers, and travellers always
have their swords by their sides or in their hands ready to
defend themselves and assail their enemies, so ought we always
to have this sword at the ready. Let us exhibit the same wisdom
and care for the safety of our souls as natural individuals do 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, both in
regard to its Author, who is the Holy Spirit, and its nature and
kind: for it is spiritual, contrasting with a material sword made
of metal, which may be termed the sword of flesh. In this
context, the Apostle says, "The weapons of our warfare are not
carnal," (not carnal essentially means spiritual). Hence, it is
described as living and powerful, sharper than any two-edged
sword, penetrating even to the division of soul and spirit, and of
joints and marrow, discerning the thoughts and intents of the
heart. If it were not spiritual, it could not pierce so profoundly or
discern the thoughts of the heart; nor could it harm the Devil,
who is not flesh and blood but a spirit.
Behold God's goodness and wisdom in equipping us with such a
weapon that even our greatest adversaries, those who are not
flesh and blood, dread. And this not without reason, for it has
the power to confound them. Therefore, if we are wise, skilled,
and diligent in its use, we need not fear their fear or be troubled;
rather, we shall inspire dread and terror in them.
§. 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 this, we have
both the practice of the Psalmist (Psalm 85:8) and the
precept of the Apostle (Romans 12:2; Ephesians 5:17). By
the Holy Scriptures alone, we may attain to the knowledge
of the whole will of God. Without knowledge of God's truth,
we shall always be wavering and never established in any
truth, whether it concerns judgment or practice, nor 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 thereto, not only with others but also alone, that you
may better observe it. Have set times for this end and be
constant in observing them. If urgent occasions cause omission
at one time, double it another time.
2. Meditate on what you have read. Meditation is an especial
means to help both understanding and memory. A thing, at
first reading, is not so well conceived as when it is seriously
pondered; this serious pondering makes a deep impression
of it in our memories.
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, to enlighten our understanding, work upon our
affections, and teach us how to apply it.
§. 8. Of Wisdom in applying the Word.
2. For wisdom, it teaches us rightly to apply the Word, both in
the true sense and meaning of that particular place which
we allege and according to the present matter for which it is
alleged.
If we miss the meaning of the place, it is not the Word of God
but a conceit of our own brain; we pervert the Scripture to our
own destruction. If it is not pertinent to the matter, it is like a
plaster or medicine wrongly applied, which heals when it should
draw, or draws when it should heal, causing inward festering or
making the wound much worse. Likewise, if the terrors of the
Law are urged to a wounded conscience, they may drive a person
into utter despair. If the sweet promises of the Gospel are
applied to profane Libertines and carnal Gospellers, they may
make them highly and intolerably presumptuous. Nothing can
be more pernicious than the Word wrongly applied. It is like
Saul's sword, which never returned empty from the blood of the
slain: when held against the enemies, it destroyed them; when
Saul fell upon it, it ran into his own bowels, killing 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. It is needful then
that wisdom be added to knowledge, that we may rightly apply
it.
For this end, we must observe not only the true meaning of the
place itself but also the occasion, matter, and end for which it is
alleged, so that fit and pertinent places may be cited. Thus did
Christ use the Word: He cited a most fitting text against distrust,
against presumption, and against idolatry.
§. 9. Of Faith in God's Word.
For faith, the power of God's Word is restrained thereunto: for it
is the power of God to everyone that believeth. 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 she had enough wisdom to apply it, but because she did not
steadfastly believe in it and was brought to doubt 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
practises. In this respect, it is true that if a man thinks he knows
anything, he knows nothing yet as he ought to know; so without
obedience, all knowledge is nothing, as Saint James declares by
a fitting comparison taken from one who 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 neglecting that which is commanded nor
preposterously doing that which is forbidden. Thus blessed are
they who know, if they do the things which they know. In this
experimental knowledge consists the very power of this spiritual
sword: by it, lust is subdued, the world is crucified unto us, and
the Devil is 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 saith of the Word that it is profitable to all
these: 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.
Yet God's Word taught David to understand more than
experience could teach the ancient. Yes, though teachers
commonly know more than scholars or learners (their lips
should preserve knowledge), 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 unto. Though the book
wherein God's Word is contained be not comparable in the
multitude of letters, syllables, and words to the massy 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 whatsoever
may be justified thereby; every evil thing whatsoever may be
disproved thereby, so as by this sword every good thing which is
opposed against may be maintained, and every evil thing
whereunto we are tempted be repelled. There is no cross under
which any man lies, no distress whereunto 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. Art thou afflicted in body or
troubled in conscience? Are thy children, kinsfolk, or any other
which thou accountest near and dear unto thee a vexation unto
thee? Is thy estate decayed? Art thou troubled with evil men or
any other way distressed? Search the Scriptures: therein shalt
thou find comfort enough, if rightly thou canst 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 counsellor, to the unlearned a teacher. And what is
it not? It is all things to all men.
[Use 1] Oh excellent instrument! How much bound unto God are
we for it? What account ought we to make of it? How expert
ought we to be in it? Whosoever 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 Sam. 13. 19. 22.) deprive
them of this weapon? Herein 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 lay
men and women have in God's Word.
§. 13. Of neglecting God's Word.
[Use 3] As for those who themselves neglect, 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
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, playbooks, and suchlike toyish pamphlets,
but not a Bible in their house or hands. Yea, (which is very
lamentable) some scholars who intend to be divines have
and read store of postils, legends, and suchlike 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, Biblecarriers. All
these, and all others 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 unto 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;) yea and it may be to overthrow the
authority of the word itself (as many atheists). These fight
with Christ's weapon under Satan's colours against Christ
himself.
§. 14. Answer to Satan's suggestion, that the Scripture is not
God's word.
The chiefest sleights which Satan hath to deprive us of this
weapon are these.
Sug. 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:
herewith are not only plain atheists, but also many poor
distressed wavering souls deceived.
Answ. For avoiding this, we must first labour 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 everywhere almost 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 thereunto, but even they who gainsay the divine
authority of Scripture have in their consciences a secret sting
which oft pricketh them, and checketh them for it, though they
labour never so much to suppress it.
2. We must pray for the Spirit of revelation, or inspiration,
which may inwardly testify unto our spirits and persuade
them that God is the author of the holy Scriptures. For
however many arguments may be brought to evict 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 a principle undeniable. 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 flame while he felt the heat of it, then by
reasons to convince him that it is hot. If any human art have
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. Wherefore 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,)
bid Satan avoid.
§. 15. Answer to Satan's Suggestion of the Imperfection of God's
Word.
2 Sugg. It is but a leaden sword, as a nose of wax it may be
turned every way. Heretics, Idolaters, Schismatics, profane
persons, worldlings, yea and 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 hath Satan much prevailed with Papists.
Answ. 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 forever: so
absolutely perfect, as nothing can be added to it, or may be
taken from it. Whosoever teacheth any otherwise then it
teacheth, is accursed. Saint Peter termeth it, A more sure word
then that divine voice which was heard from heaven at Christ's
transfiguration: which he doth not any whit to extenuate the
authority of That, but the more to commend This unto the
Church; so as if a difference could be made, this written Word of
God should have preeminence; and so doth Christ also seem to
prefer it unto 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 allegeth to Christ, he left out this clause, in all
thy waves, 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
Rom. 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.
2 Mingled, by adding something which may make for them, as
the old Latin copies in Rom. 4. 2. added this word (Legis) of the
Law, and thence they infer that all works are not excluded from
justifying a man. And in all the Latin copies this word (full) in
the Angels' salutation to Mary is added, whence they likewise
gather an argument to deify the Virgin Mary.
3 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, 2 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 belongeth to the Pope two Swords: the spiritual Sword of a
Pastor: and the temporal Sword of a King.
4 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, &c. they apply that to Peter, and
to the Pope, which Christ meant of himself. Herein do
Separatists and Schismatiques much offend. These Texts I will
put enmity between thy seed and her seed: Depart, depart ye,
come out from thence, &c. Go out from her my people, with the
like, they allege to draw men from all the assemblies of God's
Saints whither 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 crosseth the testimony of the holy Apostle, who saith 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 meantime, 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.
3 Sugg. 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.
Answ. If God deserves more credence than Satan, this
Suggestion is directly false. God says that his Word is a light
unto our feet, and a lantern unto 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 hath blinded their
minds. All these and suchlike Divine testimonies argue a
perspicuity in the Scripture, so as all may and ought to have free
access unto 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 to 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 over-curious, (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 inconceivable 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 to 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 to 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 doth blind the eyes of wicked men: yet He that is spiritual,
discerneth all things: for God giveth unto 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 despiseth that which is easy?
Fourthly, in regard to 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.
§. 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 hath so ordered for just and weighty reasons, as: