The Whole Armor of God, Exegesis · Treatise 2 · Part 8
THE EIGHTH PART.
The Sword of the Spirit.
Epheſ. 6. 17.
And the Sword of the Spirit, which is the Word of God.
§. 1. Of adding a Sword to other peeces of Armour.
THe ſixt and laſt peece of Armour, is not only defenſiue as all the former, but offenſiue alſo, like a Sword.aforeign. Note this copulatiue particle AND, and the Sword; that is, take the Sword alſo as well as other peeces of Armour: Whence obſerue that
It is not enough to keep off our enemies aſſaults, Doct. Driue away thy ſpirituall enemies.from annoying vsus, but our care and endeauor muſt be to driue them away, and deſtroy them. bIam. 4. 7.Reſiſt the Diuell (ſaith the Apoſtle) and he ſhall flie. Reſiſt, is a word not onelyonly of defence, but alſo of offence. This phraſe, he ſhall flie, ſheweth that our endeauour muſt be to driue him away, and put him to flight. It implyeth both a promiſe and a duty. To this purpoſe tend thoſe phraſes in Scripture ofcforeign. Col. 3. 5. killing our members on earth,dforeign. Rom. 8. 13. mortifying the deeds of the body, eGal. 5. 24.crucifying the fleſh and the world,fRom. 6. 6. deſtroying the body of ſinne,g1 Cor. 9. 27. beating downe the body, and keeping it in ſubiection. We hauehave a notable example hereof in our Head and Generall Chriſt,iMat. 4. 10. who put the Diuell to flight: likewiſe in one of his Captaines, S. Paul, k1 Cor. 9. 27.who brought his body into ſubiection, &lGal. 6. 14. to who the world was crucified.
If we ſtand onelyonly vponupon defence, we embolden & hearten our enemies,Reaſon. wh… will neuer leaue aſſaulting vsus, till they hauehave preauiled againſt vsus, except they be deſtroyed; as Saul neuer left perſecuting Dauid, till he himſelfe was deſtroyed.
Vſe 1 Heere is a good direction for Magiſtrates that hauehave a charge ouer people committed vntounto them, that they content not themſelues with defending ſuch as are vnderunder their gouernment from idolaters,Magiſtrates muſt cut off the enemies of the church heretiques, atheiſts, worldlings, and the like enemies, but that they cut off and deſtroy thoſe dangerous and miſchieuous enemies. For this purpoſe the ſword of God is committed into their hands: andkRom. 13. 4. They are the Miniſters of God, to take vengeance on ſuch as doe euill. l2 Kin. 23. 20.Thus did that good King Ioſiah, and other good Kings.
Obiect. This is done by the temporall ſword, but what is that to the Sword of the Spirit here meant?
Anſw. 1 It may fitly be applyed by way of alluſion.
2 It followeth by iuſt and neceſſary conſequence: for eueryevery one muſt doe his beſt to profligate ſpirituall enemies: and ſeeing God hath afforded to Magiſtrates not onelyonly the ſpiritual Sword which is common to all Chriſtians, but alſo a temporall Sword which is proper to thē, they muſt vſe both.
3 The vſe of the temporall Sword is a great helpe to the ſpirituall,The vſe of the temporall ſword an help to the ſpirituall. and much good may be done thereby: for howſoeuer Satan himſelfe, being a Spirit, is no whit danted with the temporall Sword: yet idolaters, heretiques, profane men, and other like inſtruments of the diuell, in, and by whom the diuell much annoyeth the Church of God, are danted, and may be deſtroyed thereby, and ſo Satan put to flight. It is the ouerthrow & ruine of many Churches, that the ciuill Gouernours ſuffer the enemies therof to get head, & aſſault the church & people of God.
Vſe 2 Here is a direction alſo for Miniſters. They muſt not only teach the truth,2 Miniſters muſt reſute error, and reproue vice. inſtruct in good maners, encourage the vpright, but alſo refute errors, cut downe ſin, and endeauour to deſtroy whatſoeuer maketh againſt the glorious Goſpel of Chriſt. Note what the Apoſtle ſaith in this caſe,m2 Cor. 10. 4, 5, 6. The weapons of our warfare are mighty thorow God to caſt down holds, caſting down the imaginations, & eueryevery high thing that is exalted againſt the knowledge of God, &c. and hauing vengeance ready againſt all diſobedience. That we may not thinke that this was proper to his Apoſtolicall function,nTit. 1. 9. he ſaith in generall of a Biſhop, that as he muſt be able to exhort with wholeſome doctrine, ſo to improue them that ſay againſt it. There is a two edged Sword put into the mouths of miniſters, they muſt accordingly vſe it, to defend by teaching ſound doctrine, and inſtructing in good maners: to offend by confuting errors, & reprouing ſins. Many errors in iudgement, and much corruption in life creepeth into the Church for want hereof.
Vſe 3 As for priuate perſons eueryevery one hath a charge ouer his own ſoule, for their own ſoules ſafety they muſt reſiſt Satan,3 Priuate Chriſtians muſt ſubdue their enemies oppoſe againſt the world, ſubdue their fleſh, ſtrike & fight: it is a fooliſh pitty to ſpare the enemy, & deſtroy a mans ſelfe. If Satan tempt, with an holy indignation, bid him auoid: if the world allure, defie it: if the fleſh luſt, ſub due it.
Thus much for the connexion of this Weapon with the former peeces of Armor. I will now diſtinctly handle it, and ſhew
1 What this Weapon is.
2 How fitly reſembled to a Sword, and why called the Sword of the Spirit.
3 How it may be taken and vſed.
4 What is the benefit of well vſing it.
5 What are the ſleights of Satan to depriue vsus of it.
§. 2. Of the true Word of God.
THe Weapon here preſcribed,1. Point. What is the Word of God is expreſly termed the Word of God, which is that part of Gods will which in the holy Scripture he cauſed to be recorded. It is called aforeign.Word, becauſe by it Gods will is manifeſted and made knowen, euen as a man maketh knowne his minde and will by his words.
It is alſo ſaid to be the Word of God in regard,
1 Of the Author, which isb2 Tim. 3. 16. God himſelfe.
2 Of the matter, which iscEphe. 1. 9. Gods will.
3 Of the end, which is Godsd& 3. 10. glory.
4 Of the efficacy, which is GodseRom. 1. 16. power.
This word is properly and truely the right ſence and meaning of the Scripture:Not the letter but the ſence is Gods word. for except that bee found out, in many words there may ſeeme to be matter of falſhood, (as thatfMar. 13. 32. the Sonne knoweth not the day of iudgement,) of hereſie (as that the Father is greater then the Son) and contradiction,gIoh. 14. 28. … as betwixt that which Chriſt ſaid (my Father is greater then I,) and that which the Apoſtle ſaid, (thathPhil. 2. 6. Chriſt Ieſus thought it no robbery to be equall with God.)
The letter of Scripture may be alledged, and yet the word of God miſſed, as by all her etiques. And a man may ſwarue from the letter, and yet alledge the true word of God, as the Euangeliſts and Apoſtles did many times.
Compare
Mic. 5. 2
Pſal. 40. 6.
with
Mat. 2. 6.
Heb. 10. 5.
So may diuerſe tranſlaters differ in ſome words and phraſeſ▪ and Preachers in alledging teſtimonies of the Scripture may miſſe of the iuſt letters, and yet all retaine the true word of God, which is the true ſence rightly conceiued, and rightly applyed.
This therefore is it which we muſt labour after,Vſe. Search out the ſence of Scripture. foreign. and that with care and diligence, as Chriſt implieth, where he commandeth toiIoh. 5. 39. ſearch the Scriptures. The word which he vſeth, is metaphorical, taken from ſuch as vſe to ſearch in Mines for ſiluer and gold: they will dig deep, they will breake the ſeuerall clots of earth all to peeces, to find out the golden Oare.Singuli ſermones, ſyllabae, apices, puncta in diuinis ſcripturisplena ſunt ſenſibus Hier. in Eph. 3. Thus muſt we deale with the Scriptures, as we are exhorted by Chriſt, (Ioh. 5. 39.) and by Solomon (Pro. 2. 4.) and ſo much the rather becauſe eueryevery ſentence, ſyllable, letter and tittle in holy Scripture is of moment. Otherwiſe if we doe not thus ſearch the Scriptures, inſteed of Gods word wee may alleadge our owne conceits.
§. 3. Of the meanes to finde out the true ſence of the Scripture.
FOr our helpe in finding out the true ſence of Scripture, there are diuers profitable meanes, as
1 Vnderſtanding of the originall tongues: Vide Aug▪ de doct. Chr. l. 3. c. 24, 25. &c.diuerſe errors & hereſies hauehave been drawn from tranſlations. It is likely that the firſt thing that moued Papiſts to make mariage a Sacrament, was the word Sacramentum which the vulgar tranſlation vſeth Epheſ. 5. 32. and which the Rh…miſt; tranſlate a Sacrament. Butkforeign. the originall, ſignifieth a myſtery, or ſecret.
Beſides, eueryevery language hath proper kinds of ſpeeches, which being tranſlated word for word, in other languages would ſeeme obſurd: ſo that for the true vnderſtanding of the propriety of many Scripture phraſes, knowledge of the originall tongues is needfull.
2 Skill in the Arts, whereby proper and figuratiue phraſes may be diſcerned and diſtinguiſhed, and whereby the true conſtruction of words, and iuſt conſequence of arguments may be obſerued.
Theſe eſpecially are for the learned, wherein the valearned, muſt ſeeke the helpe of the learned.
3 Knowledge of the Analogie of Faith, that is, of the fundamentall points of our Chriſtian religion, that no ſence be made contrary to any of them. The literall acceptation of theſe words,lMat. 26. 26. This is my body, and the hereſie of Tranſubſtantiation grounded thereon, is contrary to the ſixt article of our Creed, He aſcended into heauen, and fitteth at the right hand of God, &c.
4 Obſeruation of the ſcope, of that place which is interpreted, and of the circumſtances going before, and following after. Thus may the true meaning of that parable touching the Samaritan,Luk. 10. 30. &c which ſhewed mercy to the man wounded and halfe dead, be eaſily found out.
5 Comparing one place with another. Thus the meaning of many types and propheſies in the old Teſtament, may be vnderſtood by the application of them in the New. By comparing obſcure places with perſpicuous places, the obſcure will be made perſpicuous.
6 Prayer. Agant orando & quaerendo & bene viuendo vt intelligant, Aug. de Trin. l. 3. c. 17 2 Theſ. 2. 10. 11.For thereby the Spirit of reuelation, wherof the Apoſtle ſpeaketh (Epheſ. 1. 17.) is obtained▪ therefore Dauid prayeth vntounto God to open his eyes that he may ſee the wonders of Gods Law, (Pſal. 119. 18.)
7 Faith and obedience to Gods word, ſo farre as it is made knowne: God giueth ouer ſuch to beleeue lies, who receiue not, or louelove not the truth.
§. 4. Of the reſemblance betwixt the word of God and a Sword.
A Sword, II. Point. How fitly Gods word is compared to a ſword.whereunto the word is compared, hath a double vſe: one to defend a man from the aſſaults of his enemies; (they who can well vſe a ſword, find a great vſe hereof, euen in this reſpect.) The other is to annoy, driue backe, and deſtroy a mans enemy.q2 Sam. 23. 10 This double vſe did Eleazar one of Dauids Worthies make of his ſword, (which he vſed ſo long, that it claue to his hand againe,) he defended himſelfe and the Iſraelites, and deſtroyed the Philiſtims therewith.
Thus the word of God is of great vſe, both to defend …s from all the aſſaults of our ſpirituall enemies, and alſo …o driue away, confound, and deſtroy them. It is profita…le for doctrine and reproofe, for inſtruction and correction, (2. Tim. 3. 16.)
This is euident by Chriſts manner of vſing the Word …n his conflict with Satan: by it he did defend himſelfe againſt theſMat. 4. 4. firſt, andt7. ſecond aſſault, andu10. by it in the …hird, he draue the diuell away. Thus he vſed it afterwards in his conflicts with Scribes, Phariſees, Sadducees, …nd others. When any thing was obiected againſt Chriſt, …ſually heaMat. 12. 3, 5. defended himſelfe with the Scriptures, and with the Scriptures heb& 22, 32, 44. confounded them: ſo didcAct. 7. 1. &c. Ste…hen, d& 18. 28.Apollos, and all the Apoſtles.
By the Word alſo may all carnall and fleſhly luſts be cut downe and ſubdued;Gladius dicitur ſermo diuinus quia ſicut gladius carnes praecidit. ſic & ſermo diuinus concupiſ…ntias carnales. Chryſ. in Mat. hom. 8. as fleſh may be cut in peeces by a ſword.
Wherefore as Gentlemen, ſouldiers, and trauellers, alwayes hauehave their ſwords by their ſides, or in their hands ready to defend themſelues, and to ſpoile their enemies, ſo ought we alwayes to hauehave this ſword in readineſſe. Let vsus ſhew our ſelues as wiſe and carefull for the ſafety of our ſoules, as naturall men for their bodies.
§. 5. Why the Word is called a Sword of the Spirit.
Vſe THis word of God is called the Sword of the Spirit, as in regard of thea2 Pet. 1. 21. Author of it, which is the holy Spirit, ſo alſo of the nature and kinde of it: for it is Spirituall: and ſo oppoſed to a materiall ſword made of mettall: which may be called the ſword of fleſh. To this purpoſe, the Apoſtle ſaith,b2 Cor. 10. 4. The weapons of our warfare are not carnall: (not carnall, is in effect as much as Spirituall.) Hence is it that it is ſoHeb. 4. 12. liuely and powerfull, ſharper then any two edged ſword, piercing euen to the diuiding aſunder of ſou… and ſpirit, and of the ioynts and marrow, and is a diſcerner of the thoughts, and intents of the heart. Were it not ſpirituall, it could not poſſibly pierce ſo deepe, it could not diſcerne the thoughts of the heart: neither could it any way annoy the Diuell who is not fleſh and blood, (as we hauehave heard) but a ſpirit.
Behold Gods goodneſſe and wiſedome in furniſhing vsus with ſuch a weapon as our greateſt enemies, euen they who are not fleſh and blood, do dread: and that not without cauſe, becauſe it is of power to confound them. So as if we be wiſe, skillful and carefull in vſing i… wed1 Pet. 3. 14. need not feare their feare, nor be troubled: Phil. 1. 28:but wee ſhall rather ſtrike dread and terror into them.
§. 6. Of the meanes of well vſing the Word.
FOr the well vſing of this Spirituall Sword,3. Point. Foure graces needfull to vſe the word aright. 1 Knowledge. foure eſpeciall graces are needfull. Firſt, Knowledge. Secondly, Wiſdome. Thirdly, Faith. Fourthly, Obedience.
1 For Knowledge, In all things that we doe, we muſt by the Word vnderſtand and know what God ſaith; what is his good will, pleaſing and acceptable to him: for which wee hauehave both the practice of the Pſalmiſt (Pſal. 85. 8:) and the precept of the Apoſtle (Rom 12. 2. Eph. 5. 17.) For by the holy Scriptures onelyonly and alone we may attaine to the knowledge of the whole will of God.Per ſcripturas ſolas potes plenam dei intelligere voluntatem. Hier. ad Demet. Without knowledge of Gods truth we ſhall be alwaies wauening, and neuer eſtabliſhed in any truth, whether it concerne iudgement or practiſe; nor yet with courage reſiſt any contrary corruption.
§. 7. Of the meanes to attaine Knowledge by the Word.
FOr this, obſerue theſe directions.
Vſe 1 Reade the Word diligently and frequently: hforeign. 1 Tim. 4. 13GiueGive attendance thereunto: and that not onelyonly with others, but alſo alone with thy ſelfe, that thou maiſt better obſerue it. HaueHave ſet times for this end, and be conſtant in obſeruing them: if by any vrgent occaſions thy taske be omitted at one time, double it another time.
2iIoſ. 1, 8 Meditate of that which thou haſt read.Pſal. 119. 97 Meditati…n is an eſpecial meanes to helpe both vnderſtanding and memory. A thing at firſt reading is not ſo well conceiued … when it is ſeriouſly pondered: this ſerious pondering …aketh a deepe impreſſion of it in our memories.
3 Attend to the preaching of Gods Word: and bring thereunto a mind willing to learne. This is Gods ordinance, in the vſe whereof we may well waite and depend vponupon God for his bleſſing, and that,
1 To enlighten our vnderſtanding.
2 To worke vponupon our affections.
3 To teach vsus how to apply it.
§. 8. Of Wiſdome in applying the Word.
2 FOr Wiſdome; 2 Wiſdome.It teacheth vsus rightly to apply the Word, and that both in the true ſence and meaning of that particular place which we alleadge, and alſo according to the preſent matter for which it is alleadged.
If we miſſe of the meaning of the place, it is no word of God, but a conceit of our owne braine:k2 Pet. 3. 16. We peruert the Scripture to our owne deſtruction. If it be not pertinent to the matter, it is as a plaiſter or a medicine wrongly applied, which healeth when it ſhould draw, and ſo cauſeth inward feſtering: or draweth when it ſhould heale, and ſo maketh the ſore or wound much worſe. A potion miſtaken, oft killeth the patient. Euen ſo, if the terrors of the Law be vrged to a wounded conſcience, they may dri… a man into vtter deſpaire: or if the ſweete promiſes of th… Goſpell be applied to profane Libertines, and carnall… Goſpellers, they may make them highly and intolerably… preſume. Nothing can be more pernicious then the wor… wrongly applied. It is likel2 Sam. 1. 12. Sauls ſword, which neuer ve… ned empty from the blood of the ſlaine: when it was held o… againſt the enemies, it deſtroyed them; when Saul himſelfe fell vponupon it, it runne into his owne bowels, it kille… him. So the Word well vſed againſt our ſpirituall en… mies, deſtroyeth them: if we fall on it our ſelues, it m… be the death of our ſoules: for it ism2 Cor. 2. 16. either the ſauour of death, or the ſauour of life. Needfull it is then that vntounto knowledge wiſdome be added, that we may rightly apply it.
For this end we muſt obſerue, as the true meaning of the place it ſelfe, ſo the occaſion, matter, and end why it is alleadged, that ſo fit and pertinent places may be alleadged. Thus did Chriſt vſe the Word: he alleadgednMat. 4. 4 a moſt fit text againſt diſtruſt, ſo alſo againſtoforeign preſumption, and againſtp10. idolatry.
§. 9. Of Faith in Gods Word.
FOr Faith, the power of Gods Word is reſtrained therevnto:3 Faith. forqRom. 1. 16. it is the power of God to eueryevery one that be…eeueth. All knowledge and wiſdome without it is in vaine tHeb. 4. 2.The Word which the Iewes heard, profited them not becauſe it was not mixed with Faith in them that heard it. Euah vnderunder ſtood Gods Word well enough, and wiſdome ſhee had enough well to apply it; but becauſe ſhee did not ſtedfaſtly beleeue in it, but was brought to doubt of it, ſhee loſt the vſe of this Sword; her enemy came in vponupon her, and killed her.
For this end the authority of the Scriptures is well to be noted:Quod diuinarum ſcripturarum perſpicua firmatur authoritate ſine vlla dubitatio ne credendum eſt. Aug. ep. 1… 2 they are of diuine authority (2 Tim. 3. 16.) Gods oracles are recorded in them: not one …ot or ti…le of them ſhall ſcape till all be fulfilled (Mat. 5. 18.) This knowne and beleeued, will bring vsus to giuegive full aſſent to the truth of them.
§. 10. Of yeelding obedience to the Word.
FOr Obedience, In Religion a man knoweth no more then he practiſeth.4 Obedience. In this reſpect it is true, thata1 Cor. 8. 2. If a man thinke hee knoweth any thing, hee knoweth nothing yet as he ought to know: ſo as without obedience all knowledge is nothing,bIam. 1. 23, 24 as Saint Iames declareth by a fit compariſon taken from one that beholdeth his face in a glaſſe, and forgetteth what manner of one he was. This therefore muſt be added to all the reſt; and herein we muſt be carefull thateDeu…. 5. 32 we turne neither to the right hand, nor to the left: neither careleſly neglect that which is commanded, nor prepoſterouſly doe that which is forbidden. ThusdIohn 13. 17 bleſſed are they which know, if they doe the things which they know. In this experimentall knowledge conſiſteth the very power of this ſpirituall Sword: by it is luſt ſubdued, the world crucified vntounto vsus, and the Diuell driuen away.
§. 11. Of the manifold vſe of Gods Word.
Point 4 THe benefit of well vſing this Sword, The benefit of well vſing the word. Non nouimus clios libros ita deſtruentes ſuperbiam▪ ita deſ…ruentes inimicum, &c. Aug. Confeſ: lib. 13.is admirable: for there is no error in iudgement but may be refuted, no corruption in life but may be redreſſed hereby: Neither is there any true ſound doctrine but may bee proued and maintained againſt all gaine-ſayers, or any vertue and duty but may bee warranted by it, and wee thereby directed alſo in the performance thereof.e2 Tim. 3. 16 The Apoſtle expreſly ſaith of the Word, that it is profitable to all theſe:fPſal. 119. 98, 99, 100. Dauid vponupon his owne experience affirmeth that by Gods Word hee was made wiſer then the Ancient, then his Teachers, then his Enemies. Ancient men who hauehave much experience of many times, and of many things done in thoſe times, commonly get much wiſedome by their long experience; ſo asfIob 11. 12. among the ancient is wiſedome, and in the length of daies is vnderſtanding. Yet Gods Word taught Dauid to vnderſtand more then experience could teach the ancient. Yea, though Teachers commonly know more then Schollers, or learners, (gMal. 2. 7. Their lips ſhould preſerue knowledge:) yet Dauid by Gods Word exceeded all his Teachers in knowledge. And though enemies thorow their continall ſearching after ſundry points of pollicy, and inuenting many ſtratagems and cunning wyles, as alſo by prying into the attempts of the aduerſe parties, grow very ſubtill and crafty; yet by this Word of God did Dauid learne more wiſdome then all they. For Gods Word is of a farre larger extent then mans wit, wiſdome, learning, and experience can attaine vntounto. Though the Booke wherein Gods Word is contained, be not comparable in multitude of letters, ſillables, and words, to the maſſie Volumes of many mens works; yet for ſubſtance of ſound matter, and variety of ſeuerall and ſundry directions, all the Bookes in the World are not comparable to it. EueryEvery good thing whatſoeuer may be iuſtified thereby: eueryevery euill thing whatſoeuer may be diſproued thereby: ſo as by this Sword eueryevery good thing which is oppoſed againſt may be maintained, and eueryevery euill thing whereunto we are tempted, be repelled. There is no croſſe vnderunder which any man lieth, no diſtreſſe whervnto any is brought, but may be eaſed, and helped by Gods Word: from it may ſound comfort be fetched, by it may a man be ſupported.hPſal. 119. 50 This was Dauids comfort in his trouble. Art thou afflicted in body, or troubled in conſcience? Are thy Children, kinsfolke, or any other which thou accounteſt neere and deare vntounto thee, a vexation vntounto thee? Is thy eſtate decayed? Art thou troubled with euill 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 blindeiPſa. 119. 105. a Light: to them that wander,k9. a Guide: to them that are in diſtreſſe, l50.a Comfort: to them that doubt,m24 a Counſeller: to the vnlearnednPro. 1. 4. a Teacher: And what is it not? it is all things to all men.
Vſe 1 O excellent Inſtrument! How much bound vntounto God are we for it?The word an excellent weapon. What account ought we to make of it? How expert ought we to be in it? Whoſoeuer careleſly neglecteth it, or lightly eſteemeth it, is moſt vngratefull to God, who in wiſedome and goodneſſe hath prouided it for him; and moſt iniurious to himſelfe, in loſing the vſe and benefit of ſuch a weapon.
§. 12. Of the wrong which Papiſts doe in detaining the Word.
Vſe 2 VVHat enemies to the ſafety and ſaluation of people, are Papiſts?They are enemies of Gods people, who depriue them of the vſe of the Word. who (like the Philiſtims, 1 Sam. 13. 19. 22.) depriue them of this weapon? Herein they plainely declare themſelues to be ſeruants of Antichriſt, and enemies of Chriſt. They doe euen conſpire with Satan himſelfe: and ſo alſo doe all they which openly or couertly ſpeake againſt priuate reading, and publike preaching of the Word; who ſcoffe at that knowledge which lay men and woemen hauehave in Gods Word.
§. 13. Of neglecting Gods Word.
Vſe 3 AS for thoſe who themſelues neglect, or reiect,Who neglect the Word, are enemies to their owne ſoule. or abuſe Gods Word, what enemies are they to their owne ſoules, making way to their owne deſtruction? too many ſo doe, as
1 They who care not to reade it,1 Who reade it not, or heare it not at all. or heare it at all: of all Books they leaſt reſpect the Bible. Many will hauehave Statute Bookes, Chronicles, yea, Play-bookes, and ſuch like toyiſh Pamphlets, but not a Bible in their Houſe or hands: yea, (which is very lamentable) ſome Schollers which intend to be Diuines, hauehave, and reade ſtore of Poſtils, Legends, and ſuch like traſh, and yet are ſtrangers to the holy Scriptures. Some vſe to carry other Books with them to Church, euen then to draw away their mindes from hearing Gods Word, when it is read and preached by others. Some goe yet further, and will not ſuffer their Wiues, Children, or other of their Houſhold to reade the Word. And ſome ſcoffe at ſuch as carry the Scriptures with them to Church, terming them in reproach, Biblecarriers. All theſe, and all other like theſe, hauehave no ſword at all.
2 They who hauehave Bibles,2. Who ſeldom reade it. and it may be fairely bound vp: but why? onelyonly to lie in their houſe; or to carry with them to Church: they reade it (if at all) as ſeldome as may be; their wordly affaires will afford them no time to reade the Scripture. How many be there, that neuer in their liues read thorow all the Scriptures, if euer they read thorow any one Booke? Theſe hauehave a Sword, but to hang by the wals.
3 They who reade much;3 Who ſearch it not. but onelyonly reade, neuer ſearch the Scriptures, to find out the true ſence and meaning of it: much like vntounto ſuperſticious Papiſts, who content themſelues with mumbling ouer at ſet times a certaine number of prayers ſtinted by their bead, not regarding what they pray. Theſe hauehave their Sword alwaies in the ſcabbard.
4 They who as they reade,4 Who ſeeke not to be edified by it. ſo ſeeke for the true ſence, but to what end? onelyonly to vnderſtand the truth of the Hiſtory, to reconcile ſeeming differences, to maintaine diſcourſe, or it may be alſo to iuſtifie the truth of doctrine againſt gaine-ſayers: but not to be edified in Faith, and to hauehave ſinne mortified thereby. Theſe draw forth this ſword onelyonly to flouriſh with it.
5 They who in ſearching out the ſence of Scripture,5. Who neglect the preaching of it. truſt to their owne skill, wit and vnderſtanding, & neglect the miniſtery of the Word, whereby this ſword is (as it were) whetted and made ſharpe, and they taught well to vſe it. Theſe fooliſh and ouer bold ſouldiers care not how vnskilfull themſelues be, or how blunt their weapon be.
6 They who doe all they can to bee expert in Gods word,6. Who vſe it againſt the truth. but with a trayterous minde to fight againſt the truth contained therein (as Heretikes;) yea and it may be to ouerthrow the authority of the word it ſelfe (as many Atheiſts) Theſe fight with Chriſts weapon vnderunder Satans colours againſt Chriſt himſelfe.
§. 14. Anſwer to Satans ſuggeſtion, that the Scripture is not Gods word.
THe chiefeſt ſleights which Satan hath to depriue vsus of this weapon, are theſe.V. Point. Satans wi…es to depriue v… of the Word.
Sug. 1. There is no ſuch word of God at all: that Scripture which is called Gods word, was not inſpired of God, but ſo ſaid to be, onelyonly to make men to giuegive greater credence thereto. Thus before Gods word was written, Satan brought men to doubt of that reuelation of Gods will which it pleaſed God to giuegive to man, asaGen. 3. …, 4. our firſt parents, andb1. Pet. 3. 19, 20. the old world. Now it is written, he makes men thinke it is but as other writings of mans inuention: herewith are not onelyonly plaine Atheiſts, but alſo many poore diſtreſſed wauering ſoules deceiued.1. HaueHave thy iudgement well informed in the authoritie of the Scriptures.
Anſw. For auoiding this, we muſt firſt labour to hauehave our iudgements well informed by what arguments wee can, of the diuine authoritie of the Scripture: many arguments might bee alledged to this purpoſe: but becauſe learned men hauehave taken good pains herein,Perkins in Prophe, cha. 3. & in caſes of conſci. l. 2, c. 3. & publiſhed that which they hauehave collected concerning this point, in print, I will referre the Reader to ſuch bookes: for they are eueryevery where almoſt to be had.
Among other arguments this may be one, that not onelyonly all ſorts of men (as well wicked and profane, as godly and religious) hauehave an inward feare, and dread of the Scripture, and beare a great reuerence thereunto, but euen they who gainſay the diuine authority of Scripture hauehave in their conſciences a ſecret ſting which oft pricketh them, and checketh them for it, though they labour neuer ſo much to ſuppreſſe it
2 We muſt pray for the Spirit of reuelation, or inſpiration,2 Pray for the ſpirit of reuelation. which may inwardly teſtifie vntounto our Spirits and perſwade them that God is the Author of the holy Scriptures.Ephe. 1. 19. For howſoeuer many arguments may be brought to euict a mans iudgement thereof, ſo as in his iudgement he cannot gainſay it, yet it is only the inward teſtimony of the Spirit, which is able to perſwade mans heart thereof, and ſo make it willingly embrace and entertaine the Scripture as Gods word.
3 We muſt giuegive no place to doubting about this point,3 GiueGive no place to doubting. but hold it as a principle vndenyable. In humane Arts,Audiendi non ſunt qui forte dicerent, vnde ſcis illos libros vnius veri & veraciſſimi dei Spiritu eſſe humano generi miniſtratos? id ipſum enim maxime credendum erat, &c. Aug. Conſci. l. 6, c. 5. the Profeſſors thereof teach, that there are ſome principles which without all contradiction and queſtion muſt bee taken for graunted, ſo as if any deny …hem, hee is to be anſwered with a Cudgel, rather then …n Argument: for example, if any deny that the fire is …ot, it were fitter to thruſt his hand or foote into the … while hee felt the heate of it, then by reaſons …oue vntounto him that it is hote. If any humane Art hauehave …ch vndenyable principles, much more the Arte of …rtes, Diuinity: And in Diuinity, of all principles, this is one which leaſt of all ought to be brought in queſtion, becauſe it is the very ground-worke of all. Wherefore if any ſuch ſuggeſtion be caſt into our hearts by Satan, let vsus with an holy indignation (asfMat. 4. 10. Chriſt did when hee was tempted to worſhip the Diuell,) bid Satan auoyde.
§. 15. Anſwer to Satans Suggeſtion of the imperfection of Gods word.
2 Sugg. IT is but a leaden ſword, as a noſe of waxe it may be turned eueryevery way.Pighius, Cuſan. in Epiſt. ad Bohem. 2. & 7. Heretiques, Idolaters, Schiſmatiques, profane perſons, worldlings, yea and the diuell himſelfe turne it to their owne turnes. Beſides, it is ſo blunt, as it can neither cut off errors in iudgment, nor roote out corruptions in life: for notwithſtanding the beſt application that may be made of Gods word, heretiques remaine as peruerſe in iudgement, and wicked men as obſtinate in life, as if this ſword had neuer been vſed againſt them. In theſe hath Satan much preuailed with Papiſts.
Anſw. It is moſt falſe that Gods word is either ſo flexible or ſo blunt.Gods word a ſure rule. It is a moſtgPſal. 19. 7. 8, 9. & 119. 160. true, right, certaine, infallible, vndeniable word, alwayes conſtant, euer one and the ſame for euer: ſo abſolutely perfect, ashReuel. 22. 18. 19. nothing can be added to it, or may be taken from it.iGal. 1. 8. Whoſoeuer teacheth any otherwiſe then it teacheth, is accurſed.k2 Pet. 1. 19… Saint Peter termeth it,*foreign. A more ſure word then that diuine voice which was heard from heauen at Chriſts tranfiguration: which he doth not any whit to extenuate the authority of That, but the more to commend This vntounto the Church; ſo as if a difference could be made, this written Word of God ſhould hauehave preheminence; and ſo doth lIoh. 5. 33. &c.Chriſt alſo ſeeme to preferre it vntounto the witneſſe of Iohn the Baptiſt, of his owne workes, and of the Father himſelfe.
§. 16. Of Heretiques falſifying the Word.
THat which Heretiques,Haeretici carpunt eloquia ſcripturarum, et quantum in ſe eſt maculant. Hieron in Ezec. 34. or other wicked men alleadge to iuſtifie any error in doctrine, or corruption in life, is onelyonly the bare letter of the Word, not the true ſence thereof, and ſo not the word of God, but conceits of their owne braine: for if all the Scriptures which they alleadge, be well ſifted and throughly examined, we ſhall find them either mangled, or mingled, peruerted or miſapplied.
Firſt mangled by leauing out ſomthing of moment; mPſal. 91. 11.as in the text which Satan alleadgeth to Chriſt,Mat. 4. 6. he left out this clauſe, in all thy waves, which had taken away all the force of his temptation: for it was not Chriſts way to fling himſelfe headlong from a pinacle, there being other wayes and meanes whereby he might come downe: ſo aGen. 6. 5.in the deſcription of a naturall mans condition, this word onelyonly is left out in the vulgar Latin tranſlation, whereby they would auoid the text alleadged againſt their ſemi-Pelagian opinion of mans being onelyonly halfe dead in ſinne.Cuncta cogitatio cordis intenta eſſet ad malum omni tempore. So alſo in Rom. 11. 6. this clauſe is left out, But if it be of works, then is it no more grace, otherwiſe worke is no worke. Which words are a moſt euident 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 inferre that all works are not excluded frō iuſtifying a mā. And in al the Latin copies this wordbLuke 1. 28. (full) in the Angels ſalutation to Mary is added,Aue gratia plena. whence they likewiſe gather an argument to deify the Virgin Mary.
3 Peruerted, and that two wayes, Firſt, by taking that literally which is meant figuratiuely, as that phraſe of Chriſt in the inſtitution of his laſt Supper,cMat. 26. 16. This is my body, 2 By taking that allegorically, which was ſpoken properly, as that ſpeech of Peter to Chriſt,dLuke 22. 38. Here are two Swords, Bonifac. 8. in extra….whereby they would proue that there belongeth to the Pope two Swords: the ſpirituall Sword of a Paſtor: and the temporall Sword of a King.
4 Miſapplyed, by turning the places which they alleadge, to another thing then was intended by the Holy Ghoſt. As in that ſpeech of Chriſt to Peter eMat. 16. 18.VponUpon this Rocke, &c. Bellarm. de Rom. …ent. lib. 1 ca. 10.they apply that to Peter, and to the Pope, which Chriſt meant of himſelfe. Herein doe Separatiſts and Shiſmatiques much offend. Theſe TextsfGen. 3. 15. I will put enmity betweene thy ſeede and her ſeed: gIſa. 52. 51.Depart, depart yee, come out from thence, &c. hReu. 18. 4.Goe out from her my people, with the like, they alleadge to draw men from all the aſſemblies of Gods Saints whither any wicked men doe reſort.
§. 17. Of the ſharpeneſſe of Gods Word.
VVHereas hee ſuggeſteth that the Word is a blunt Sword,The Word a ſharpe ſword. expreſly he croſſethiHeb. 4 13. the teſtimony of the holy Apoſtle, who ſaith that it is a very ſharp and ke…e Sword, ſharper then any two edged ſword, piercing euē to the diuiding of the ſoule & ſpirit, &c. That Hereticks & other wicked men are no whit moued thereby, it is becauſe their hearts are hardned askExod. 7. 13. Pharaohs was, and their eies blinded aslNum. 22. 31. Balaams: they aremEphe. 4. 19. paſt feeling. If euer they come to hauehave any life, and light, & ſence, this Sword wil ſo pierce their ſoules, as it wil vtterly confound them, ſo as they ſhall not hauehave what to oppoſe. In the meane while ſo ſharpe is this Sword, that I doubt not but it maketh a wound euen in the conſcience of the hardeſt heart. But what if at all it pierceth not ſuch obſtinate perſons? yet it defendeth vsus from being hurt by their obſtinacy, ſo as this Sword is not altogether without vſe.
§. 18. Anſwer to Satans Suggeſtion of the difficultie of Gods Word.
3 Sugg. THis Sword is ſo faſt in the ſcabberd, that it can hardly, if at all, be pulled out. To ſpeake plainly, it is ſo hard and difficult, that the true meaning cannot be found out. Herein alſo are Papiſts beſotted, who alleadge to this purpoſe the words of Peter, that among thoſe points which Saint Paul deliuered in his Epiſtles, n2 Pet. 3. 16.ſome are hard to be vnderſtood.
Anſw. If God deſerue more credence then Satan,Gods word perſpicuous this Suggeſtion is directly falſe. God ſaith that hisoPſa. 119, 105 Word is a light vntounto our feet, and a lanthorne vntounto our pathes: p& 19. 8.that it giueth light to the eyes: that it qPro. 1. 4.giueth to the ſimple ſharpeneſſe of wit, and to the child knowledge and diſcretion: that r2 Cor. 4. 3.if it be hid, it is hid to them who are loſt, in whom the god of this world hath blinded their minds. Scriptura omnibus acceſſibilis, pauciffinis penetrabilis.All theſe and ſuch like Diuine teſtimonies argue a perſpicuity in the Scripture,Aug. Epiſt. 3. ſo as all may and ought to hauehave free acceſſe vntounto it, but very few can diue into the depth of it: for it cannot be denyed but that in ſundry reſpects the Scriptures may be ſaid to be hard.
§. 19. Of the reſpects wherein the Scripture is difficult.
FIrſt, in regard of the matter: Many profound & deep myſteries are contained in them, which Dauid calleth ſPſal. 119. 18.wondrous things: thus*2 Pet. 3. 16. many things in Pauls Epiſtles are hard: yet theſe profound myſteries are ſo plainely and diſtinctly laid downe in the Scripture, that they who are not ouercurious, (tRom. 12. 3. preſuming to vnderſtand aboue that which is meet to vnderſtand, but will vnderſtand according to ſobriety) may conceiue. For example, the Trinity of perſons in the vnity of the Deity, the hypoſtaticall Vnion of the two natures of Chriſt in one perſon, with the like, are vnconceiueable myſteries: yet ſo plainly opened in the Scripture, as we may well diſcerne theſe things*foreign. to be ſo, though we cannot fully conceiue *foreign.how they ſhould be ſo.
Secondly,2 The maner of writing. in regard of the manner of writing: many abſtruſe phraſes are therein, as diuers Hebraiſmes, which it may be were familiar to the Iewes, but are obſcure to vsus, and ſundry Metaphors, allegories, and other tropes and figures. Yet theſe by diligent ſtudy of the Scriptures, and carefull vſe of the meanes*§. 3. beforenamed, may alſo be found out.
Thirdly,3 The perſons in regard of the perſons who reade or heare the Scriptures.x1 Cor. 2. 14. Naturall men are not capable of the things of the Spirit of GOD, they cannot know them:y2 Cor. 44. and the God of this world doth blinde the eyes of wicked men: yetz1 Cor. …2. 15. He that is ſpirituall, diſcerneth all things: for God giueth vntounto him*Ephe. 1. 17. the Spirit of reuelation, whereby the eyes of his vnderſtanding are opened. Many deſpiſe the Scripture becauſe of the plainnes of it:Quomodo eris penetrator obſcurorum, contemptor mani feſtorum? Aug. de Faſt. what maruel then that God hide frō them the great and diuine myſteries of his Word? how ſhould he conceiue that which is hard, who deſpiſeth that which is eaſie?
Fourthly,4 Manner of ſearching. in regard of the manner of ſearching: for if men curſorily and careleſly reade the Scripture, no maruell if they vnderſtand little or nothing; fora…. 2. 4, 5. the promiſe of finding is made to thoſe who ſeeke 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 iuſt and weighty reaſons, as
Firſt to declare vntounto man his naturall blindneſſe, and to ſuppreſſe all ſelfe-conceit. By the myſteries of the Word, the wiſdome of man is found to be fooliſhneſſe.
Secondly, to keepe holy things from Hogs, and Dogs, and ſo to make a difference betwixt the children of the kingdome, and the wicked.
Thirdly, to maintaine the diuine ordinance of preaching, and expounding the Scriptures.
Fourthly, to raiſe vp in vsus an appetite after the Word, and an high eſteeme of it, and to keepe vsus from loathing it. Deepe and profound matters are much deſired and reſpected eaſie things are ſoone loathed.Magnifice et ſalubriter Spiritus it a Scripturas modificauit, vt locis apertiorihus fami o… curreret, obſcurioribus faſtidia detergeret. Aug. de Doct. Chr. lib. 2. ca. 6. Wherefore the holy Spirit of God hath ſo tempered the holy Scripture, as by the perſpicuity of it we are kept from ſtaruing, and by the difficulty of it from loathing it.
Fiftly, to ſtirre vsus vp diligently to ſtudy and ſearch the Scriptures, and carefully to vſe the meanes whereby we may finde out the hidden Treaſure in it.
Sixtly, to make vsus to call vponupon him who is the Author of the Scripture, to giuegive vntounto vsus the Spirit of reuelation, and not to reade or heare the Word without faithfull and earneſt prayer.
§. 21. Of the perſpicuity of the Scripture.
BVt to returne to the point. Though the word in the forenamed reſpects, and for the forenamed reaſons be difficult and obſcure, yet is it for the moſt part ſo perſpicuous, as with great profit, and to good edification,Scriptura quaſi amicus familiaris ſine fuco ad cor loquitur indoctorum atque doctorum. Aug. Epiſt. 3 it may bee read and heard of the ſimple and vnlearned. And as for all the fundamentall points of Chriſtian Religion, neceſſary to ſaluation, they are clearely and plainly ſet downe, ſo as the humble and obedient heart may diſtinctly, without wauering and gainſaying, conceiue and beleeue them.Greg. Epiſt. ad Leand. Thus not vnfitly is the Scripture compared, in regard of the perſpicuity of it, to afoard, ouer which a Lambe may wade; and in regard of the difficulty of it, to a Sea, in which an Elephant may ſwimme.
§. 22. Anſwer to Satans ſuggeſtion of the danger of ſuffering all ſorts to reade the Scriptures.
4 Sugg. IT is indeed a two-edged Sword: but too ſharpe and keene for children. It is not fit that Lay-men, Woemen, and ſuch as hauehave not skill in Tongues and Arts, ſhould reade it: they oft pierce and wound their own ſoules & conſciences with this Sword, as children hurt themſelues with kniues. With this alſo are the Papiſts exceedingly beguiled.
Anſw. As the Word is ſharpe in it ſelfe, ſo hathbPro. 1. 4. The word ſharpens the wit of the ſimple. it an inward power to giuegive ſharpnes of wit, & that vntounto the ſimple: and to the child, knowledge and diſcretion, ſo as by the word they may learn wel to vſe the Word. How can that be thought to be vnfit for laymen & womē to vſe, which God hath expreſiy cōmanded thē to vſe, except queſtion be made of his wiſdome? As the forenamed girdle, breſtplate, ſhooes, ſhield, helmet, were preſcribed to all of all ſorts, ſo this ſword: and Chriſt, without exception of any, ſaith to all,Iohn. 5. 39. Search the Scriptures. God expreſly commandeth, That the Law bee read to all, euen men, women, children, ſtrangers, Deut. 31. 11. 12. And great reaſon there is for it: for as eueryevery one eateth for himſelfe, ſo he liueth by his owne faith: but the Word is the ground of faith. By it therefore muſt they know what they belieue.Verbum eſt b… nus gladius, cuius gladij bon… ̄ … vulnus: vulnerat dei verbum ſed non v…cerat Ambr. de virg. lib. 3. As for thoſe wounds in conſcience which many receiue by the Word, they are good wounds, whereby, ſuch corruption as feſtred in them being let out, the conſcience is more ſoundly healed vp; the wounds which it maketh turne not to feſtring ſores.
§. 23. Anſwere to Satans ſuggeſtion of the hurt of much knowledge.
5. Suggeſt. TOo much knowledge is not good, itf1. Cor. …. 1. puffeth vp, it maketh people contemne their brethren, neglect Miniſters, loathe preaching. But ignorance is mother of deuotion. Theſe things hath Satan taught, not only Papiſts, but alſo many other, which pretend an hatred of Popery, to obiect againſt the Word.
Anſw. Knowledge in it ſelfe is a very good thing,Knowledge of the Scripture neceſſarie. a dutie expreſly commanded:g2. Pet. 1. 5. Ioyne with vertue, knowledge, ſaith Saint Peter: yea Saint Paul goeth further, and implieth that it is our duty to beehCol. … filled with knowledge, and toi2. Cor. 8. 7. abound therein: and on the other ſide the Prophet complaineth, thatkOſt. …6. Gods people are deſtroyed for lacke of knowledge. It is not knowledge, but the abuſe thereof which puffeth vp, andl1. Cor. 8. 1. ſo much doth the Apoſtle imply. Now if the abuſe of a good thing ſhould make vsus auoid it, what good thing ſhould not bee auoided? The cauſe that Miniſters, or any other are contemned, is not knowledge, but that corruption which is in man; euen as by the venome in a Spider, the ſweete iuice of a flower is turned into poiſon.
But the truth is,Knowledge maketh preaching to be had in eſteem that nothing maketh the preaching of Gods word to be more highly accounted of, then knowledge: for
1 They who know ſomething of the great myſteries of godlineſſe, if they know it aright, find ſuch good therby, that earneſtly they deſire to know more.
2. They deſire alſo to hauehave their affections wrought vponupon, and that which they know, to be oft brought vntounto their mindes: for which end alſo the preaching of the Word is ordained.m2. Pet. 1. 13. This moued S. Peter to write.
3. They who know that to be true which is preached, doe in that reſpect the better attend vntounto it, with greater aſſurance beleeue it, and more highly eſteeme the Preachers of it: becauſe they know it to be the truth of God. Thus the Theſſalonians receiued the Word preacheda1. Theſſ. 1. 5. In much aſſurance, becauſeb& 2. 13. they receiued it Not as the word of men, but of God. There can be no greater enemie to preaching and Preachers then ignorance: inſtance the rude villages of the Countrie.
§. 24. Of Ignorance: how hainous a ſinne it is.
The deuotion which is pretended to come from ignorance, is meere ſuperſtition, or, which is worſe, Idolatry. So much the Apoſtle affirmeth,cGal. 4. 8. When ye knew not God, ye did ſernice to them which by nature are not Gods. Ignoratio Scripturarum, ignoratio Chriſti eſt. Hier. in pro…e… in Iſa.For ignorance of Gods word is the cauſe of all error, as Chriſt implyeth, ſaying, You erre, not knowing the Scriptures, (Matth. 21. 29.) Yea the Scriptures being They which teſtifie of Chriſt (Ioh. 5. 39.) vponupon ignorance of the Scriptures muſt needs follow ignorance of Chriſt. Now ignorance being in it ſelfe a moſt odious vice,d2. Theſſ. 1. 8. againſt which Chriſt will come in flaming fire to render vengeance: and a mother ſinne, which bringeth forth many other notorious ſinnes: how can any good thing come from it? Certainly this cauill which is raiſed againſt knowledge for ignorance, hath ſprung, either from Enuie, whereby men grieue at the knowledge and good parts which are in others; or from Ambition, whereby they ſeeke to be eminent aboue all other; or from Policie, ſeeking thereby a couer for their owne ignorance.cNum. 11. 29. Moſes (who deſired that all the Lords people were Prophets) andfAct. 26. 29. Paul (who wiſhed that al that heard him were altogether as he himſelfe was) were otherwiſe minded.
§. 25. Anſwere to Satans ſuggeſtion of the non-proficiencie of many hearers.
5. Sug. MAny who reade and heare much are not any whit the more freed from aſſaults: the fleſh, world, and Diuell, beare as great a ſway in them, as in any other.
Anſw. It is certaine that many are moſt wrongfully blamed. A more in their eyes who louelove the Word, is made a beame:Mans dulnes can bee no blame to the Word. a mole-hill, a mountaine. If indeed there be any ſuch, as there are too many, the fault is not in the Word, but in themſelues. Though the Sunne ſhine neuer ſo hot, and oft on a ſtone, it ſoftneth it nothing at all. If it ſhine on clav, it hardneth it. Stony hearts are no whit bettered; muddie, claiey, polluted hearts are made worſe.