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.
§. 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.
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: