THE PRECEPTIVE part of Scripture Bears The Impress of Deity 1/3

FOURTH PART. The fourth and last part in our division is the preceptive part of the Scriptures, or that which contains commands and precepts. And this will be found to carry the superscription of its divinity on its forehead, and that with as legible and fair characters as any of the former, if we do but consider, First. The vast extent of Scripture com¬mands; and Second. Their spotless purity.

Yet further. As the Scripture takes all mankind to task, and lays its bonds on all, high and low, rich and poor; so its laws bind the whole man. The heart with its most inward thoughts is laid in these chains, as well as the outward man. Indeed, the heart is the principle subject, whose loyalty is most provided for in the precepts of Scripture. Those commands that contain our duty to God, require that all be done with the heart and soul. If we pray, it must be ‘in the spirit,’ John 4:23, or else we had as good do nothing, for we transgress the law of prayer. If it be a law that respects our carriage to man, still the heart is chiefly intended: ‘Thou shalt not hate thy brother in thine heart,’ Lev. 19:17; ‘Curse not the king, no not in thy thought,’ Ecc. 10:20. And accordingly the promises and threatenings, which attend the commands of Scrip¬ture—as the arteries do the veins in man's body—to inspirit and enforce them, are suitable to the spiritual nature of those commands; the rewards of the one, and punishments of the other, being such as respect the spiritual performance or neglect of them. ‘Blessed are the pure in heart: for they shall see God,’ Matt. 5:8. Not blessed are they whose hands are clean, though their hearts are foul and filthy. So, ‘But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing,’ Mal. 1:14. The deceiver there is the hypocrite, that gives God the skin of the sacrifice, the shape of the duty for the substance, the lean of an outside obedience instead of the fat of the inward man, viz. the obedience of the heart. And as the principle ob¬ject that these are levelled to and against, is the obedience or disobedience of the heart; so the subject or vessel into which the one emptieth its blessings, and the other its curses, is chiefly the soul and spirit: ‘They shall praise the Lord that seek him: your heart shall live for ever,’ Ps. 22:26. ‘I comfort you...and your heart shall rejoice,’ Isa. 66:13, 14. ‘Give them sorrow of heart, thy curse O God!’ Lam. 3:65.

The Doctrinal Part Of Scripture Bears The Impress Of Deity

           Third Part.  The doctrinal part of the Scrip­tures; by which, in this place, I mean only those grounds and principles of faith that are laid down in Scripture, and proposed to be believed and embraced of all that desire eternal life.  There is a divine glory that is to be seen on the very face of them, being so sublime, that no creature can be the inventor of them. To instance but in a few for all.  First, God himself, who is the prime object of our faith.  Who but God could tell us who and what his nature is?  That there is a God, we confess is a notion that natural reason hath found the way to search out.  Yea, his Godhead and power are a lesson taught in the school of nature, and to be read in the book of the creatures.  But how long men who have no higher teaching are learning the true knowledge of God, and how little progress they make therein, we see in the poor heathen, among whom the wisest philosophers have been such dunces, groping about this one principle one age after another, and yet not able to find the door; as the apostle tells us when he saith that ‘the world by wisdom knew not God,’ I Cor. 1.  But, as for the trinity of persons in the Godhead, this is such a height as the heart of man never could take aim at, so much as to dream or start a thought of it; so that, if God had not revealed it, the world of necessity must have for ever continued in the ignorance thereof.  And the same must be said of all gospel truths, Jesus Christ, God‑man, justification by faith in his blood, and the whole method of grace and salvation through him. They are all such notions as never came into the heart of the wisest sophists in the world to conceive of; and therefore it is no wonder that a little child, under the preaching of the gospel, believes these mysteries which Plato and Aristotle were ignorant of, because they are not attained by our parts and indus­try, but communicated by divine and supernatural revelation.  Yea, now they are revealed, how does our reason gaze at them as notions that are foreign, and mere strangers to its own natural conceptions, yea, too big to be grasped and comprehended with its short span, which makes it so malapert—where grace is not master to keep it in subjection—as to object against the possibility of their being true, because itself cannot measure them?  As if the owl should say the sun had no light, because her weak eyes cannot bear to look on it.  These are truths to be believed on the credit of him that relates them, and not to be entertained or rejected as they correspond to, or differ from, the mould of our reason.  He that will handle these with his reason, and not his faith, is like to be served as the smith—it is Chrysostom’s comparison—that takes up the red-hot iron with his hand, and not with his tongs, what can he expect but to burn his fingers with them?

The Prophetical Scriptures Bear The Impress of Deity

           Second Part.  The prophetic part of the Scrip­tures; which contains some wonderful predictions of things to come, as could drop from no pen but one guided by a divine hand; all of which have had their punctual performance in the just periods foretold. Indeed from whom could these come but God?  ‘The secret things belong unto the Lord our God,’ Deut. 29:29.  And predictions surely may pass very well for secrets; they are arcana ejus imperii—secrets of his government; such secrets, that God offers to take him —whoever he is—and set him with himself in his own throne, that is able to foretell things to come.  ‘Shew the things that are to come hereafter, that we may know that ye are gods,’ Isa. 41:23.  This must be con­fessed to be a flower of the crown, and an incom­municable property and prerogative of the only true God, who stands upon the hill of eternity, and from thence hath the full prospect of all things, and to whose infinite understanding they are all present; for his will being the cause of all events, he must needs know them, because he knoweth that.  The devil, in­deed, is very ambitious to be thought able to do this, and to gain the reputation hereof, hath had his mock‑prophets and prophecies in all ages, with which he hath abused the ignorant credulous world.  But alas! his predictions are no more true prophecies, than his miracles are true miracles.  He puts a cheat upon the understandings of silly souls in the one, as he doth on their senses in the other.  For his predictions are either dark and dubious, cunningly packed and laid, that, like a picture in plicis—folds, they carried two faces under one hood; and in these folds the subtle serpent wrapped himself, on purpose to save his credit, which way soever the event fell out. And this got Apollo the name of Loxias, of 8@>ÎH, obliquus; propter obliqua et tortuosa responsa ejus—because he mocked them that consulted his oracle with such ambiguous answers, that sent them as wise home as they came to him.  Indeed, the devil found it necessary thus to do.  Had he not with this patch of policy eked out the scantiness of his own un­derstanding, the nakedness thereof would have been seen by every vulgar eye, to his shame and to the con­tempt of his oracles.  Or, if his predictions were more plainly delivered, they were,

           First.  Of such things as he spelled out by the help of nature’s alphabet, and came to the knowledge of by diving into the secrets of natural causes, before they discovered themselves unto the observation of man’s duller understanding; and this made them cried up for wonderful predictions, and supernatural, by those who could not see this clue in Satan’s hand that guided him.  If a man should meet you in the street, and tell you such a friend of yours will die within a few months, whom you left well, to your thinking, but a few minutes before, and the event should seal to the truth of what he said, you might possibly begin to think this a wonderful prophecy. But, when you afterwards know that he who told you this was a physician rarely accomplished, and had upon much study and strict observation of your friend’s bodily state, found a dangerous disease growing insensibly upon him, you would alter your opinion, and not think him a prophet, but admire him for a skilful physician.  Thus, did we but consider the vastness of Satan’s natural parts—though limited, because created—and the improvement he hath made of them, by the study and experience of so many thousand years, we shall not count his predictions for prophecies, but rather as comments and explications of the short and dark text of natural causes, and acknowledge him a learned naturalist, but not deserv­ing the name of a true prophet.

           Second.  If he hath not his hint from natural causes, then he gathers his inferences from moral and political causes, which, compared together by so deep a pate as his, give him great help and advantage to infer many times what in very great probability, and all likelihood of reason, will come to pass.  Thus what the devil told Saul would become of him, his army, and kingdom, was nothing but what he might ration­ally conclude from those premises which lay before him, in his being rejected of God, and another anointed by God’s own command to be king in his stead, together with the just height, and full measure, to which Saul’s sins might now be thought to have arrived—by his going to a witch for counsel—and a puissant army of the Philistines preparing against him, whose wonted courage now so failed him, that he went rather like a malefactor pinioned and bound with the terrors of his accusing conscience, to meet an executioner that should give the fatal stroke to him, than like a valiant captain, to adorn and enrich him­self with the spoils of his enemies.  All these laid to­gether make it appear the devil, without a gift of prophecy, might tell him his doom.

           Third.  God may, and doth, sometimes reveal future events to Satan, as when god intends him to be his instrument to execute some of his purposes, he may, and doth, acquaint him with the same some time before.  And you will not say the hangman is a prophet, that can tell such a man shall, on such a day, be beheaded or hanged, when hath a warrant from the king that appoints him to do that office.  Thus Satan could have told Job beforehand what sad afflictions would certainly befall him in his estate, servants, chil­dren, and his own body; because God had granted him a commission to be the instrument that should bring all these upon him.  But neither Satan nor any creatures else are able of themselves to foretell such events as neither arise from natural causes, nor may be rationally concluded to follow from moral and po­litical probabilities; but are locked up in the cabinet of the divine will, how they shall fall out.  And such are the prophecies which we find in the holy Scrip­tures, by which they plainly prove their heavenly extraction.  They must needs come from God that tell us what God only knew, and depended on his will to be disposed of.  Who but God could tell Abraham where his posterity should be, and what should partic­ularly befall them, four hundred years after his death? —for so long before was he acquainted with their deliverance out of Egypt, Gen. 15, which accord­ingly came to pass punctually on the very day foretold, Ex. 12:41.  How admirable are the prophecies of Christ the Messiah, in which his person, birth, life, and death, even to the minute, and circumstances of them, are as exactly and particularly set down, many ages before his coming upon the stage, as by the evan­gelists themselves, who were upon the place with him, and saw all that was done with their own eyes.  And though some things foretold of him may be thought, because small and inconsiderable in themselves, not to deserve a mention in so high and sacred a proph­ecy—as our Saviour’s riding on an ass, Zech. 9:9; the thirty pieces given for him, and the purchase of the potter’s field afterwards with them, Zech. 11:12, 13; and the preserving his bones whole, when they that had suffered with him had theirs broken—these, I say, and such like, though they may seem inconsiderable passages in themselves, yet upon due weighing the end for which they are mentioned, we shall find that our weak faiths could not well have spared their help to strengthen it in the belief of the prophecy.  Indeed, a great weight of the argument to prove the truth and divinity of the prophecy, moves upon these little hinges; because, the less these are in themselves, the more admirably piercing and strong must that eye be that could see such small things at so great a distance. None but an infinite understanding could do this! And now I hope none will dare ask ‘But how may we be sure that such prophecies were extant so long be­fore their fulfilling, and not foisted in after these things were done?’—seeing they were upon public record in the church of the Jews, and not denied by those that denied Christ himself.  And truly this one consideration cast into the scale after all the former, doth give an overweight to the argument we are now upon—I mean, that these prophecies were so long, and that so openly, read and known.  And conse­quently [it were] impossible that Satan should be ig­norant of them, and not take the alarm from them to do his utmost to impede their accomplishment, see­ing his whole kingdom lay at stake, so as either he must hinder them, or they would ruin it; and that notwithstanding all this, together with his restless en­deavour against them, they should be all so fairly delivered in their full time; yea, many of them by the midwifery of those very persons that would, if pos­sible, have destroyed them in the womb, as we see, Acts 4:27.  Here breaks out the wisdom and power of a God, with such a strong beam of light and evidence, that none of the Scriptures’ enemies can wishly look against it.

Proof Of The Divinity of The Scriptures From Their Subject‑Matter

           The very matter contained in the holy Scriptures demonstrates their heavenly descent; it being such as cannot be the birth or product of a creature.  Let us search the Scriptures a little, and consider the several parts thereof, and see whether they do not all bear the image of God upon them.  Consider, First. The historical part of Scripture.  Second. The prophet­ical.  Third. The doctrinal.  Fourth. The precep­tive, with its appendices of promises and threatenings to enforce the same.  And see if a print of a Deity be not stamped upon them all.

The historical Scriptures bear the impress of Deity.

           First Part.  The historical part of the Scrip­tures.  In this let us consider, First. The antiquity of the matter related.  Second. The simplicity and sincerity of the penmen relating what concerns them­selves.

           First.  The antiquity of the matter related. There are some pieces that could not possibly drop from a creature’s pen.  Where should or could he have his reading and learning to enable him to write the history of the creation?  The heathen, it is confessed, by the inquiry of natural reason, have made a dis­covery thus far, that the world had a beginning, and could not be from eternity, and that it could be the workmanship of none but God; but what is this to the compiling of a distinct history, how God went to work in the production thereof? what order every creature was made in? and how long God was finishing the same?  He that is furnished for such an enterprise, must be one that was pre‑existent to the whole world, and an eye‑witness to every day’s work, which man, that was made the last day, cannot pretend unto. And yet there is history more ancient than this in the Scripture, where we find what was done at the council-table of heaven, before the world began, and what passed there in favour of man, whom afterwards he would make.  Who could search these court‑rolls, I wonder, and bring us intelligence of the everlasting decrees then resolved on, and promises made by the Father to the Son of eternal life in time to be con­ferred on his elect? Titus 1:2.

           Second.  The simplicity and sincerity of holy penmen, in relating what most concerns themselves, and those that were near and dear to them.  We may possibly find among human authors, some that carry their pen with an even hand in writing the history of others, the making known whose faults casts no dis­honourable reflection upon him that records them. Thus, Suetonius spared not to tell the world how wicked great emperors were, who therefore is said ‘to have taken the same liberty in writing their lives that they took in leading them.’  But where is the man that hath not a hair upon his pen, when he comes to write of the blemishes of his own house or person? Alas! here we find that their pen will cast no ink. They can rather make a blot in their history than leave a blot on their own name; they have, like Alexander’s painter, a finger to lay upon these scars; or, if they mention them, you shall observe they learn their pen on a sudden to write smaller than it was wont.  But in the history of the Scripture, none of this self-love is to be found, the penmen whereof are as free to expose their own shame and nakedness to the world’s view as any others.  Thus Moses brands his own tribe for their bloody murder on Shechem, Gen. 34.  An enemy could not have set the brand heavier on their name than himself doth it; his own brother is not favoured by him, but his idolatry set upon the file, Ex. 32.  The proud behaviour of his dear sister, and the plague of God which befell her, escapes not his pen, Num. 12.  No, not the incest of his own par­ents, Ex. 6:20.  So that we must say of him, concerning the impartiality of his pen in writing, what himself saith of Levi in the execution of justice, that he ‘said unto his father, and to his mother, I have not seen him, neither did he acknowledge his brethren,’ Deut. 33:9.  In a word, to despatch this particular, he is no more tender of his personal honour than he is of his house and family, but doth record the infirmities and miscarriages of his own life: as his backwardness to enter upon that difficult charge, Ex. 3, 4—wherein he discovered so much unbelief and pusillanimity of spirit, notwithstanding his clear and immediate call thereunto by God himself; hid neglect of a divine ordinance in not circumcising his child, and what the sin had like to cost him; his frowardness and im­patience in murmuring at the troubles that accom­panied his place wherein God had set him, Num. 11:11‑13; and his unbelief after so many miraculous seals from heaven set to the promise of God, for which he had his leading staff taken from him, and the honour of conducting Israel into Canaan denied him—a sore and heavy expression of God’s displeas­ure against him, Num. 20:12.  Certainly we must con­fess, had not his pen been guided by a spirit more than human, he could never have so perfectly con­quered all carnal affections, so as not the least to favour himself in reporting things thus prejudicial to his honour in the world.

           And the same spirit is found to breathe in the evangelists’ history of the gospel—they being as little dainty of their own names as Moses was; as may be observed in their freedom to declare their own blem­ishes and their fellow apostles’.  So far were they from wronging the church with a lame mutilated story of Christ’s life and death, to save their own credits, that they interweave the weaknesses of one another all along their relations.  Hence we read of the sinful passion and revenge working the sons of Zebedee; Peter acting the devil’s part to tempt his Master at another time; the ignorance of all the twelve in some main principles of Christianity for awhile; their ambi­tion who should be greatest, and their wrangling about it; their unbelief and cowardice, one denying his Lord, and the rest fleeing their colours, when they should have interposed their own bodies betwixt their Master and the danger, as resolved wither to die for him, or at least with him, and not save their lives with so dishonourable a flight;—these, and such like pas­sages, declare them to be acted in their writings by a spirit higher than their own, and that by no other than by God himself, for whom they so willingly de­base themselves in the eyes of the world, and lay their names in the dust, that the glory of his name might be exalted in this their free acknowledgment.

The Divinity of The Scriptures, and The Sufficiency of Their Own Testimony in Proof of the Same

           Doctrine.  That the holy Scriptures are the un­doubted word of God.  By the Scripture I mean the Old and New Testaments contained in the Bible; both {of} which are that one foundation whereupon our faith is built: ‘Built upon the foundation of the apostles and prophets,’ Eph. 2:20.  That is the doctrine which God by them hath delivered unto his church, for they were under the unerring guidance of the Spir­it: ‘All scripture is given by inspiration of God,’ II Tim. 3:16, 2,—breathed by God; it came as tru­ly and immediately from the very mind and heart of God, as our breath doth from within our bodies.  Yea, both matter and words were indited by God; for the things which they spake were ‘not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth,’ I Cor. 2:13.  God did not give them a theme to dilate and enlarge upon with their own parts and abilities; but confined them to what he indited.  They were but his amanuenses to write his infallible dic­tate; or as so many scribes, to transcribe what the Spirit of God laid before them.  This is given as the reason why no scripture is to be sensed by our private fancy or conceit.  We are to take the meaning of it from itself, as we find one place clears another; be­cause it came not from the private spirit of any man at first, ‘but holy men of God spake as they were moved,’ or carried, ‘by the Holy Ghost,’ II Peter 1:20 and ver. 21 compared.  Now ejusdem est condere et inter­pretari—the power that makes the law, that must expound it.

           Question.  But it may be some will say, Do you bring Scripture to bear witness for itself?  The question is, whether the Scripture be the word of God? and you tell us the Scripture saith so, and is that enough?

           Answer.  This would carry weight, if it were the word of some sorry creature that stood upon the trial; but a greater than man is here.  Humana dita argu­mentis ac testibus egent; Dei autem sermo ipse sibi testis est, quia necesse est quicquid incorrupta veritas loquitur incorruptum sit veritas testimonium: so Salvan (De Gub. Dei, lib. iii)—men need arguments and witnesses to prove and vouch what they say to be true; but the word of God is a sufficient witness to itself, because what truth itself, which is pure, saith, can be no other than a sincere and true testimony.  Christ, who thought it derogatory to the dignity of his person to borrow credit from man’s testimony, did yet refer himself to the report that the Scripture made of him; and was willing to stand or fall in the opinion of his very enemies, as the testimony thereof should be found concerning him, John 5:34, compared with ver. 39. And therefore their testimony may well pass for themselves.  He that cannot see this sun by its own light, may in vain think to go find it with candle and lantern of human testimony and argument.  Not that these are wanting, or useless.  The testimony of the church is highly to be reverenced, because to it are these oracles of God delivered, to be kept as a sacred depositum and charge.  Yea, it is called ‘the pillar and ground of truth,’ I Tim. 3:15, and ‘the candlestick, Rev. 1:12, from whence the light of the Scriptures shines forth into the world.  But who will say, that the proc­lamation of a prince hath its authenticity from the pillar it hangs on in the market cross? or that the can­dle hath its light from the candlestick it stands on? The office of the church is ministerial—to publish and make known the word of God; but not magister­ial and absolute—to make it Scripture, or unmake it, as she is pleased to allow or deny her stamp.  This were to send God to man for his hand and seal, and to do by the Scriptures, as Tertullian saith in his Apology the heathens did with their gods, who were to pass the senate, and gain their good‑will, before they might be esteemed deities by the people.  And does not the church of Rome thus by the Scriptures? sending us to the pope for leave to believe the Scrip­ture to be Scripture?  The blasphemous speech of Hermanus is notoriously known, who said, that the Scriptures did tantum valere, quantum Æsopi fabulæ, nisi accedat ecclesiæ testimonium—that they are of no greater force than the fables of Aesop, unless the testimony of the church be added.  O how like is Rome to Rome!  Superstitious Rome to pagan Rome! But we need not travel so far to be determined in this case.  The Scripture itself will save us the pains of this wearisome journey to so little purpose, being more able to satisfy us of its own divine extraction, than the pope, sitting in his porphyry chair with all his card­inals about him.  Neither is there any necessity to ask for a messenger to ascend on high, who may from heaven bring down their letters testimonial unto us; seeing they bear heaven’s superscription so fairly writ upon their own forehead, as denies them to proceed from any but God himself.  May a particular man be known from a thousand others by his face, voice, or handwriting?  Certainly then it cannot seem strange that the God of heaven should be discerned from his sorry creature, by his voice and writing in the sacred Scriptures.  Do we not see that he hath interwoven his glorious name so in the works of creation, that they speak his power and Godhead, and call him Maker in their thoughts, who never read the Bible, or heard of such a book?—so that they could not steal the notion thence, but had it from the dictate of their own consciences, exhorting the acknowledgment of a deity.  And much more will an enlightened con­science and sanctified heart be commanded by the overpowering evidence that shines forth in the Scrip­tures to fall down and cry, It is the voice of God, and not any creature that speaks in them.  Indeed the grand truths and chief notions found in the Scrip­tures, are so connatural to the principles of grace, which the same Holy Spirit, who is the inditer of them, hath planted in the hearts of all the saints, that their souls ever spring and leap at the reading and hearing of them, as the babe did in Elizabeth’s womb at the salutation of the virgin Mary.  The lamb doth not more certainly know her dam in the midst of a whole flock (at whose bleating she passeth by them all to come to be suckled by her), than the sheep of Christ know his voice in the saving truths of the Scriptures—the sincere milk whereof they desire, and are taught of God to taste and discern from all other. Indeed, till a soul be thus enlightened and wrought upon by the Spirit of God, he may have his mouth stopped by such arguments for the divinity of them, as he cannot answer; but he will never be persuaded to rest on them, and cordially embrace them as the word of God.  As we see in the scribes and Pharisees, who oft were nonplussed and struck down speechless by the dint of Christ’s words, yet, as those wretches sent to attack the person of Christ, rose up from the earth—where the majesty of Christ’s deity, looking out upon them, had thrown them grovelling—to lay violent hands on him; so those obdurate Pharisees and scribes, after all their convictions, returned to op­pose the doctrine he preached, and that most of them unto death. Yea, that part of the Scripture they seemed to cry up so highly, the law of Moses, and made the ground of their quarrel against Christ, our Saviour is bold to tell them, that as great admirers as they were thereof, they did not so much as believe it to be the word of God.  How could they indeed have a true divine faith on it who wanted the Spirit of God that alone works it?  ‘Had ye believed Moses, ye would have believed me: for he wrote of me,’ John 5:46. Erasmus tells his friend in a letter, that he met with many things charged on Luther by the monks for heresies, which Augustine passed among them for sound truths.  But certainly they did not really believe them to be truths in Augustine which they condem­ned in Luther.  Neither did the Pharisees in truth be­lieve what Moses wrote, because they opposed Christ, who did but verify what Moses before from God’s mouth had spoke.  But because, when the Spirit of God comes to raise the heart to a belief of the word of God, he doth it by putting his own weight and force to those arguments which are couched in the word, and so doth sigillare animum charactere illorum—leave the print or character of them sealed upon the soul; therefore I shall draw out an argument or two among many that are to be found in the Scripture itself, proving the parentage thereof to be divine.  I know it is a beaten path I am now walking in, and I shall speak •88äH—otherwise, than •88"—other things; the same things for substance which you may meet in many others, only a little otherwise shaped on my private forge.  For my own part, I think it more wis­dom to borrow a sword of proved metal at another’s hands, than to go with a weak leaden one of my own into the field, and so come home well beaten for my folly and pride.

           The two general heads from which I deduce my demonstrations, are these:  First. The matter of the Scriptures.  Second. The supernatural effects produced by them.

What Is Here Meant By The Word of God

‘The Word of God’  (Eph. 6:17)

Take the helmet of salvation and the sword of the Spirit, which is the word of God.

I begin with the weapon itself—‘the sword of the Spirit, which is the word of God.’  I shall first hold forth the sword naked, and the put it again into its sheath, to handle it under the metaphor of a sword.  There is a twofold word of God.  First. A substantial or subsisting word, and that is the eternal Son of God.  Second. There is a declarative word of God, differing according to the sundry times and diverse manners in which he hath been pleased to reveal his will to man.

Twofold reference of the expression ‘the word of God.’

First.  There is a substantial or subsisting word, and that is the eternal Son of God.  ‘The Word was with God, and the Word was God,’ John 1:1.  ‘And he was clothed with a vesture dipped in blood: and his name is called The Word of God,’ Rev. 19:13.  This is spoken of a person, and he is no other than Christ the Son of God.  But he is not the word of God in the text.  The Spirit is rather Chr ist’s sword, than Christ the sword of the Spirit; in the 15^th verse of the fore­named chapter, ‘Out of his mouth goeth a sharp sword, that with it he should smite the nations.’

Second.  There is a declarative word of God, and this is manifold, according to the divers ways and manners where­by the Lord hath been pleased to de­clare his mind to the sons of men.  At first, while the earth was thin sown with people, and the age of man so voluminous as to contain many centuries of years, God delivered his mind by dreams and visions, with such like immediate revelations unto faithful wit­nesses, who might instruct others of their present gen­eration therein, and transmit the knowledge of the same to after ages. They lived so long that three holy men were able, from the death of Adam, to preserve the purity of religion by certain tradition, till within a few years of the Israelites’ going down to Egypt.  For, as a reverend and learned pen calculates the chron­ology, Methuselah lived above two hundred years with Adam, and from him might receive the will of God re­vealed to him. Shem lived almost a hundred years with Methuselah, and Shem was alive to the fiftieth year of Isaac’s age, who died but a few years before Israel’s going into Egypt.  Thus long did God forbear to commit his will to writing, because it, passing through so few, and those trusty hands, it might safely be preserved.

But when the age of man’s life was so con­tracted, that from eight and nine hundred years—the then ordinary duration of it—it shrank into but so many tens, as it was in Moses time, Ps. 90; and when the people of God grew from a few persons to a multi­tude in Egypt—and those corrupted with idolatry —God now intending at their deliverance thence, to form them into a polity and commonwealth, thought it fit, for the preventing of corruption in his worship, and degeneracy in their lives, that they should have a written law to be as a public standard to direct them in both.  And accordingly he wrote the ten command­ments with his own finger on tables of stone; and commanded Moses to write the other words he had heard from him on the mount, Ex. 34:27; yet so, that he still continued to signify his will by extraordinary revelations to his church, and also to enlarge this first edition of his written word, according to the necessity of the times; reserving the canon of the sacred writ to be finished by Christ the great doctor [teacher] of the church, who completed the same, and by the apostles, his public notaries, consigned it to the use of his church to the end of the world.  Yea, a curse from Christ’s mouth cleaves to him that shall add to or take from the same, Rev. 22:18, 19.  So that now all those ways whereby God directly made known his mind to this people, are resolved into this one of the Scriptures, which we are to receive as the undoubted word of God, containing in a perfect rule of faith and life, and to expect no other revelation of his mind to us.  Such is the meaning of Heb. 1:1: ‘God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son.’  Therefore called the ‘last days,’ because that we are to look for no other revelation of God’s will.  And therefore for ever let us abhor that blasphemy of Joachim, Abbas, Wigelians, and others that have fallen into the same frenzy with them, who dream of a threefold doctrine flowing from the three Persons of the sacred Trinity —the law from the Father, the gospel from the Son, which we have in the New Testament, and a third from the Spirit, which they call evangelium eternum —the everlasting gospel.  Whereas, the Spirit of God himself, by whom the Scriptures were indited, calls the doctrine in them ‘the everlasting gospel,’ Rev. 14:6. Thus much to show what is here meant by the word of God.  From whence the doctrine follows.

THREE CONSIDERATIONS To Make All Provide Themselves With This Helmet

     First Observable.  Mark the kind or sort of arms here appointed for the Christian’s use.  It is a weapon that is both defensive and offensive.  Such is the sword.  All the rest in the apostle’s armoury are set out by defensive arms, girdle, breastplate, shield, and helmet—such as are of use to defend and save the sol­dier from his enemy’s stroke.  But the sword doth both defend him and serves to wound his enemy also.  Of like use is the word of God to the Christian.

           First.  It is for defence.  Easily might the soldier be disarmed of all his other furniture, how glistering and glorious soever, had he not a sword in his hand to lift up against his enemies’ assaults.  And with as little ado would the Christian be stripped of all his graces, had he not this sword to defend them and himself too from Satan’s fury.  ‘Unless thy law had been my delights, I should then have perished in mine affliction,’ Ps. 119:92. This is like the flaming sword with which God kept Adam out of paradise.  The saint is oft compared to Christ’s garden and orchard.  With the sword of the word he keeps this his orchard from robbing.  There would not long hang any of their sweet fruit—either graces or comforts—upon their souls, were not this great robber Satan kept off with the point of this sword.  O, this word of God is a terror to him; he cannot for his life overcome the dread of it.  Let Christ but say, ‘It is written,’ and the foul fiend runs away with more confusion and terror than Caligula at a crack of thunder.  And that which was of such force coming from Christ’s blessed lips to drive him away, the saints have always found the most successful instrument to defend them against his fiercest and most impetuous temptations.  Ask David what was the weapon with which he warded off the blows this enemy made at him, and he will tell you it was the word of God.  ‘Concerning the works of men, by the word of thy lips I have kept me from the paths of the destroyer,’ Ps. 17:4.  That is, by the help of thy word I have been enabled to preserve myself from those wicked works and outrageous practices, to which others, for want of this weapon to defend them, have been harried.

           Second.  It is for offence.  The sword, as it defends the soldier, so it offends his enemy.  Thus the word of God is, as a keeping, so a killing sword.  It doth not only keep and restrain him from yielding to the force of temptations without, but also by he kills and mortifies his lusts within, and this makes the victory complete.  A man may escape his enemy one day, and be overcome by him at another time.  We read of some that for a while escaped the pollutions of the world, yet because their lusts were never put to the sword, and mortified in them by the power of the word applied to their hearts, were at last themselves overcome and slain by this secret enemy that lay skulking within their bosoms, II Peter 2:20, compared with ver. 22.  Absalom, notwithstanding his being hanged by the hair of his head, might have lived to have taken revenge afterwards on them by whom he was then beaten, had not Joab come in timely and sped him, by sending his darts with a message of death to his heart.  We have daily sad experiences of many that wriggle themselves out of their troubles of con­science—by which for a time they are restrained, and their sins, as it were, held by the hair—to rush after­wards into more abominable courses than they did before; and all for want of skill to use, or courage and faithfulness to thrust this sword by faith into the heart of their lusts.

           Second Observable.  Observe the order and place wherein this piece of armour stands.  The apostle first gives the Christian all the former pieces, and when these are put on, he then girds this sword about him. The Spirit of God, in holy writ, I confess, is not always curious to observe method; yet, methinks, it should not be unpardonable if I venture to give a hint of a double significancy in this very place and order that it stands in.

           First.  It may be brought in after all the rest, to let us know how necessary the graces of God’s Spirit are to our right using of the word.  Nothing more abused than the word.  And why? but because men come to it with unsound and unsanctified hearts.  The heretic quotes it to prove his false doctrine, and dares be so impudent as to cite it to appear for him.  But how is it possible they should father their monstrous births on the pure chaste word of God?  Surely it is because they come to the word and converse with it, but bring not the girdle of sincerity with them, and being ungirt, they are unblest.  God leaves them justly to miss of truth, because they are not sincere in their inquiry after it.  The brat is got upon their own hearts by the father of lies, and they come to the word only to stand as witness to it.  Another reads the word and is worse after it, more hardened in his lusts than he was before.  He sees some there canonized for saints by the Spirit of God, the history of whose lives is notwithstanding blotted with some foul falls, possibly into those very sins in which he lies wallowing, and therefore is bold to put himself into the saints’ calendar.  And why so impudent to do this?  Truly because he comes to the word with an unholy heart, and wants the breastplate of righteousness to defend him from the dint of so dangerous a temptation.  Another, for want of faith to give existence to the truth of the threatening in his conscience, runs boldly upon the point of this sword, and dares the God of heaven to strike him with it.  Thus we find those wretches mentioned by the prophet playing with this edge‑tool: ‘Where is the word of the Lord? let it come now,’ Jer. 17:15.  As if they had said mockingly , ‘Thou scarest us with strange bugbears—judgments that in the name of God thou threatenest are coming on us. When will they come? we would fain see them.  Is God’s sword rusty that he is so long getting it out of the scabbard?’  And the despairing soul, for want of a helmet of hope, deals little better with the promise than the presumptuous sinner with the threatening.  Instead of lifting it up to defend himself against the fears of his guilty conscience, he falls upon the point of it, and destroys his own soul with that weapon which is given him to slay his enemy with.  Well, therefore, may the apostle first put on the other pieces, and then deliver this sword to them to use for their good.  A sword in a madman’s hand, and the word of God in some wicked man’s mouth, are used much alike—to hurt only themselves and their best friends with.

           Second.  It may be commended after all the rest, to let us know [that] the Christian, when advanced to the highest attainments of grace possible in this life, is not above the use of the word; nay, cannot be safe without it.  When girded with sincerity—his plate of righteousness on his breast, the shield of faith in his hand, and the helmet of hope covering his head, that his salvation is out of doubt to him at present; yet even then he must take the sword of the Spirit, which is the word of God.  This is not a book to be read by the lowest form in Christ’s school only, but beseeming the highest scholar that seems most fit for a remove to heaven’s academy.  It is not only of use to make a Christian by conversion, but to make him perfect also, II Tim. 3:15.  It is like the architect’s rule and line—as necessary to lay the top-stone of the building at the end of his life as the foundation at his conversion.  They therefore are like to prove foolish builders that throw away their line before the house be finished.

           I come now to take up the weapon laid before us in the text, and the sword of the Spirit, which is the word of God.’  In which words these three parts.  FIRST. The weapon itself; that is, ‘the word of God.’ SECONDLY. The metaphor in which it is sheathed—‘the sword,’ with he person whose it is—‘the sword of the Spirit.’  THIRDLY. An exhortation to make use of this weapon, and directions how—‘and the sword,’ &c.  That is, take this with all the other before-named pieces.  So that to whom he directs the former pieces, to these he gives the sword of the word to use.  Now those you shall find are persons of all ranks and relations; husbands and wives, parents and children masters and servants.  He would have none be without this sword any more than without the girdle, helmet, and the rest, &c., though this I know will not please the Papists, who would have this sword of the word, like that of Goliath, laid up out of their reach, and that in the priest’s keeping also.

EXHORTATION To Them That Want This Helmet of Hope 3/3

           Third Consideration.  Consider the horrid cruelty of this act, for thee, by thy incorrigible and im­penitent heart, to pull down eternal destruction on thy own head.  O what a sad epitaph is this to be found on a man’s grave‑stone!  Here lies one that cut his own throat, that unnaturally made away himself! this the man, that the woman, who would not be re­claimed!  They saw hell before them, and yet would leap into it, notwithstanding the entreaties of Christ by his Spirit and ministers to the contrary!  And the oftener thou hast attempted to do it, and God hath been staying thy hand by his gracious solicitations, the greater will be thy shame and confusion before God, men, and angels, at the last day.  God hath set a brand upon those acts of cruelty which a man com­mits upon himself above all other.  It would speak a man of a harsh currish nature, that could see a horse in his stable or hog in his sty starve, when he hath meat to lay before him; more cruel to hear his servant roar and cry for bread and deny it; yet more horrid if this were done to a child or wife; but of all—because nature cries loudest for self-preservation—the great­est violence that can possibly be done to the law of nature is, to forget the duty we owe to out own life. O what is it then for a sinner to starve his soul by rejecting Christ ‘the bread of life,’ and to let out his soul's blood at this wide sluice!  This is matchless cruelty!  Indeed, that which makes the self-murder of the body so great a crime is, because it doth so emin­ently—I will not say unavoidably—hazard the de­struction of the soul.  O how unworthy then art thou to have so noble a guest as thy soul dwell in thy bos­om, who preparest no better lodgings than hell for it in another world!—that soul whose nature makes it being capable of being preferred to the blissful pres­ence of God in heaven’s glory, if thou hadst not bolted the door against thyself by thy impenitency. But alas! this which is the worst murder is the most common.  They are but a few molesters that we now and then hear of who lay violent hands upon their bodies, at the report of which the whole country trembles; but you can hardly go into any house one day of the week, in which you shall not find some attempting to make away their souls; yea, that carry the very knife and halters in their bosoms—their be­loved sins I mean—with which they stab and strangle them; even those that are full of natural affections to their bodies, so as to be willing to spend all that they are worth, with her in the gospel, on physicians when the life of it is in danger; yet are so cruel to their dying damning souls, that they turn Christ their phys­ician out of doors, who comes to cure them on free cost.

           In a word, those that discover abundance of wis­dom and discretion in ordering their worldly affairs, you would wonder how rational they are, what an ac­count they will give why they do this, and why that; when it comes to the business of heaven and the sal­vation of their souls, they are not like the same men. So that, were you to judge them only by their actings herein, you could not believe them to be men.  And is it not sad, that the soul, which furnisheth you with reason for the despatch of your worldly business, should have no benefit itself from the very reason it lends you to do all your business with.  This, as one well saith, is as if the master of the house, who provides food for all his servants, should be himself kept by them from eating, and so remain the only starved creature in the house.  And is not this the sad judgment and plague of God, that is visibly seen upon many, and those that go for wise men too, stilo mundi —after the manner of the world?  Are not their souls, which give them understanding, to provide for back and belly, house and family, themselves starving in the meantime? being kept by the power of some lust from making use of their understanding and rea­son so far as to put them upon any serious and vig­orous endeavour for the salvation of them.  How then can souls that are so treated prosper?

The Doctrinal Part Of Scripture Bears The Impress Of Deity

EXHORTATION To Them That Want This Helmet of Hope 2/3

           Is this thy case, miserable man, and art thou cutting thy short life out into chips, and spending thy little time upon trifles, when the salvation of thy soul is yet to be wrought out?  Art thou tricking and trim­ming thy slimy carcass, while thy soul is dropping into hell?  What is this but to be painting the when the house is on fire?  For a man to be curious about trim­ming his face, when he is not sure his head shall stand a day on his shoulders!  It was an unseasonable time for Belshazzar to be feasting and quaffing when his kingdom lay at stake and an enemy at the gates.  It would have become a wise prince to have been fight­ing on the wall than feasting in his palace, and fatting himself for his own slaughter, which soon befell him, Dan. 5:30.  And it would become thee better to call up­on thy God, poor sinner, and lie in tears for thy sins at his foot, if yet haply thy pardon may be obtained, than by wallowing in thy sensual pleasures, to stupify thy conscience, and lay it asleep, by which thou canst only gain a little ease from the troublesome thoughts of thy approaching misery.

           Second Consideration.  Consider it is possi­ble—I do not mean in the way thou art in, for so it is as impossible that thou shouldst get to heaven, as it is that God should be found a liar—but it is possible that thou who art now without hope, mayest by a timely and vigorous use of the means obtain a hope of salvation; and certainly a possible hope carries in it a force of strong argument to endeavour for an actual hope.  There is never a devil in hell so bad but if he had a thousand worlds at his dispose—and every one better than this we dote on—would exchange them all for such a may be, yea count it a cheap pennyworth too.  It was but a possibility that brought that heathen king of Nineveh from his throne to lie grovelling at God’s foot in sackcloth and ashes, and that king will rise up in judgment against thee if thou dost not more.  For that was a possibility more remote than thine is.  It was spelled out, not from any express promise that dropped from the preacher to encourage them to humble themselves and turn to the Lord —for we read of nothing but desolation denounced —but from that natural theology which was imprinted on their minds.  This taught them to hope that he who is the chief good would not be implacable.  But you have many express promises from God’s faithful lip, that if you in his tie and way seek unto him, as sure as God is now in heaven, you shall live there with him in glory.  ‘Your heart shall live that seek God,’ Ps. 69:32.  Yea there are millions of blessed ones now in heaven experimenting the truth of this word, who once had no more right to heaven than your­selves now have; and that blissful place is not yet crowded so full but he can and will make room for you if indeed you have a mind to go thither.  There is one prayer which Christ made on earth that will keep heaven-gate open for all that believe on him unto the end of the world.  ‘Neither pray I for these alone, but for them also which shall believe on me through their word,’ John 17:20.  This is good news indeed.  Me­thinks it would make your souls leap within your breasts, while you sit under the invitations of the gos­pel, as the babe once did in Elizabeth’s womb, upon the virgin Mary’s salutation.  Say not then, sinners, that ministers put you upon impossibilities, and bid you climb a hill inaccessible, or assault a city that is unconquerable.  No; it is the devil, and thy own unbe­lieving heart—who together conspire thy ruin—that tell thee so.  And as long as you listen to these coun­sellors you are like to do well, are you not?  Well, whatever they say, know, sinner, that if at last thou missest heaven—which God forbid—the Lord can wash his hands over your head and clear himself of your blood; thy damnation will be laid at thine own door.  It will then appear there was no cheat in the promise, no sophistry in the offer of the gospel. What God did tender he was willing to give, but thou didst voluntarily put eternal life from thee, and thy heart, whatever thy lying lips uttered to the contrary, did not like the terms.  ‘But my people would not hearken to my voice; and Israel would none of me,’ Ps. 81:11.  So that when the jury shall go on thy murdered soul, to inquire how thou camest to thy miserable end, thou wilt be found guilty of thine own damnation: nemo amittit Deum nisi qui dimittit eum—none loseth God but he that is willing to part with him.

EXHORTATION To Them That Want This Helmet of Hope 1/3

   First Consideration.  How deplored a thing it is to be in a hopeless state.  The apostle makes him to be ‘without God’ that is ‘without hope’—‘having no hope, and being without God in the world,’ Eph. 2:12.  God, to the soul, is what the soul is to the body. If that be so vile and noisome a thing, when it hath lost the soul that keeps it sweet; what is thy soul when nothing of God is in it?  ‘The heart of the wicked is little worth,’ saith Solomon.  And why? but because it hath not God to put a value on it.  If God, who is light, be not in thy understanding, thou art blind; and what is an eye whose sight is out fit for but to help thee break thy neck?  If God be not in thy conscience to pacify and comfort it, thou must needs be full of horror or void of sense; a raging devil or a stupid atheist.  If God be not in thy heart and affections to purify them, thou art but a shoal of fish, a sink of sin. If God be not in thee, the devil is in thee; for man’s heart is a house that cannot stand empty.  In a word, thou canst not well be without this hope neither in life nor death.  Not in life—what comfort canst thou take in all the enjoyments thou hast in this life with­out the hope of a better?  A sad legacy it is which shuts the rebellious child from all claim to the inher­itance.  Thou hast an estate, it may be, but it is all you must look for.  And is it not a dagger at the heart of thy joy to think thy portion is paid thee here, which will be spent by that time the saint comes to receive his?  Much less tolerable is it to be without this hope in a dying hour.  Who can without horror think of leaving this world, though full of sorrows, that hopes for no ease in the other?  The condemned malefactor, as ill as he likes his smokey hole in the prison, had rather be there, than accept of deliverance at the hangman's hand; he had rather live still in his stink­ing dungeon than exchange it for a gibbet.  And great­er reason hath the hopeless soul—if he understands himself—to wish he may spend his eternity on earth, though in the poorest hole or cave in it—and that under the most exquisite torment of stone or gout —than to be eased of that pain with hell’s torment. Hence is the sad confusion in the thoughts of guilty wretches when their souls are summoned out of their bodies.  This makes the very pangs of death stronger than they would be, if these dear friends had but a hopeful parting.  If the shriek and mournful outcry of some friends in the room of a dying man may so dis­turb him as to make his passage more terrible, how much more then must the horror of the sinner’s own conscience under the apprehensions of that hell whither it is going, amaze and affright him?  There is a great difference between a wife’s parting with her husband, when called from her to live at court under the shine of his prince’s favour, whose return after a while she expects with an accumulation of wealth and honour; and another whose husband is taken out of her arms to be dragged to prison and torment.

An objection answered with some practical reflections 2/2

     (2.) Reflection.  Remember how oft God hath confuted thy fears and proved thy unbelief a false prophet.  Hath he not knocked at thy door with in­ward comfort and outward deliverances, when thou hadst put out the candle of hope, given over looking for him, and been ready to lay thyself down on the bed of despair?  Thus he came to Hezekiah, after he had peremptorily concluded his case desperate, Isa. 38:10, 11.  Thus to the disciples in their unbelieving dumps, ‘We trusted that it had been he which should have redeemed Israel,’ Luke 24:21.  They speak as if now they were in doubt whether they should own their former faith or no.  Hath it not been formerly thus with thee? wert thou never at so sad a pass—the storm of thy fears so great—that the anchor of hope even came home, and left thee to feed with misgiving and despairing thoughts, as if now thy everlasting night were come, and no morning tale more expected by thee? yet even then thy God proved them all liars, by an unlooked for surprise of mercy with which he stole sweetly upon thee?  If so, press and urge this experience home upon thyself, to encourage thy hope in all future temptations.  What, O my soul! thou wouldst say, wilt thou again be seared with these false alarms?—again lend an ear to thy distrustful de­sponding thoughts, which so oft thou hast found liars, rather than believe the report of the promise, which never put thy hope to shame as these have done? The saints are oft feeding their hopes on the carcass of their slain fears.  The time which God chose, and the instrument he used, to give the captive Jews their jail-delivery and liberty to return home, were so incredi­ble to them—who now looked rather to be ground in pieces by those two millstones, the Babylonians with­in, and the Persians without the city—that when it came to pass, like Peter whom the angel had carried out of prison, Acts 12:1-17, it was some time before they could come to themselves, and resolve whether it was a real truth or but a pleasing dream, Ps. 126:1.

           Now, see what effect this strange disappointment of their fears had upon their hope for afterward.  It sends them to the throne of grace for the accomplish­ment of what of what was so marvellously begun. ‘The Lord hath done great things for us; whereof we are glad.  Turn again our captivity, O Lord,’ ver. 3, 4. They have got a hand-hold by this experiment of his power and mercy; and they will not now let him go till they have more.  Yea, their hope is raised to such a pitch of confidence, that they draw a general conclusion from this particular experience for the comfort of themselves or others in any future distress.  ‘They that sow in tears shall reap in joy.  He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him,’ ver. 5, 6.

           (3.) Reflection.  Remember what sinful distem­pers have broke out in thy afflictions and tempta­tions, and how God hath, notwithstanding these, car­ried on a work of deliverance for thee.  So that thou mayest say, in respect of these enemies in thy bosom, what David spake triumphantly in regard of his ene­mies without, that ‘God hath prepared a table before me in the presence of thy enemies,’ yea, of his ene­mies.  While thy corruptions have been stirring and acting against him, his mercy hath been active for thy deliverance.  O what a cordial-draught this would be to thy fainting hope!  That which often sinks the Christian’s heart in any distress, inward or outward, and even weighs down his head of hope that it cannot look up to God for help and succour at such a time, is the sense of those sinful infirmities which then dis­cover themselves in him.  ‘How,’ saith the poor soul, ‘can I look that God should raise me out of this sick­ness, wherein I have bewrayed so much impatience and frowardness?  Or out of that temptation in which I have so little exercised faith, and discovered so much unbelief?  Surely I must behave myself better before any good news be sent from heaven to me.’  It is well, poor Christian, thou art sensible of thy sins as to be thy own accuser, and prevent Satan’s doing it for thee; yet be not oppressed into discouragement by them.  Remember how God hath answered the like objections formerly, and saved thee with a ‘notwith­standing.’  If these could have hardened his bowels against thee, hadst thou been alive, yea, out of hell this day?  Didst thou ever receive a mercy of which God might not have made stoppage upon this very account that makes thee now fear he will not help thee?  Or, if thou hast not an experience of thy own at hand—which were strange—then borrow one of other saints.  David is an instance beyond exception. This very circumstance with which his deliverance was, as I may say, en­amelled, did above all affect his heart: ‘I said in my haste, All men are liars.  What shall I render unto the Lord for all his benefits toward me?’ Ps. 116:11, 12.  He remembered his sinful and distempered carriage; and this he mentions, as to take shame for the shame, so to wind up his heart to the highest peg of thankfulness.  He knows not how to praise God enough for that mercy which found him giving the lie to God’s messenger—even Samuel him­self—that was sent to tell him it was a coming.  And he doth not only make this circumstance an incentive to praise for what is past, but lays it down for a ground of hope for the future.  ‘I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee,’ Ps. 31:22.  As if he had said, ‘When I prayed with so little faith, that I as it were unprayed my own prayer, by concluding my case in a manner desperate; yet God pardoned my hasty spirit, and gave me that mercy which I had hardly any faith to expect.’  And what use doth he make of this experi­ence, but to raise every saint's hope in a time of need? ‘Be of good courage, and he shall strengthen your heart, all ye that hope in the Lord,’ ver. 24.

An objection answered with some practical reflections 1/2

           But, you will possibly say, how can a saint’s past experience be so helpful to his hope for the future, when God, we see, often crosseth the saint’s experi­ences?  He delivers them out of one sickness, and takes them away, may be, with the next; he saves them in one battle without a scratch or hurt, and in another a while after they are killed or wounded; how then can a saint ground and bottom his hope from a past deliverance to expect deliverance in the like strait again?

           Answer 1.  There is the same power still in God that was then.  What he did once for thee he can with as much ease do again; and this is one way thy experi­ences may help thee. Thou hast seen God make bare his arm, so that except thou thinkest that he since hath lost the strength or use of it, and is become at last a God with a lame hand, hope hath an object to act upon, and such one as will lift thy head above water.  Indeed, the soul never drowns in despair till it hath lost its hold on the power of God.  When it questions whether God will deliver, this is a sad leak, I confess, and will let in a thousand fears into thy soul; yet so long as the Christian can use this pump —I mean, act faith on the power of God, and believe that God can deliver when he pleases—thou gh it will not clear the ship of his soul of all its fears, yet it will keep it from quite sinking, because it will preserve him in a seeking posture.  ‘Lord, if thou wilt, thou canst make me clean,’ Mark 1:40.  And for thee to say God cannot deliver, who hast been an eyewitness to what he hath done, were not only to betray thy great unbelief, but to forfeit thy reason as a man also.  But,

           Answer 2.  To give a more close answer to the question, the saint, from his former experiences, even of temporal salvations, may, yea ought, not only be­lieve that God can, but also that he will, save him in all future straits and dangers of this nature; only, he cannot conclude that he will do it in the same way as in former deliverances.  And none I hope will say, if he hath deliverance, that his experiences are crossed because God doth use another method in the convey­ance of it to him. A debt may be fully satisfied, as with money, so with that which is money worth, ex­cept the bond restrains the payment otherwise.  Now there is no clause to be found in any promise for tem­poral mercies, that binds God to give them in specie or in kind.  Spiritual mercies—such I mean as are saving and essential to the saint’s happiness—these indeed are promised to be given in kind, because there is nothing equivalent that can be paid in lieu of them; but temporal mercies are of such an inferior nature, that a compensation and recompense may be easily given in their stead; yea, God never denies these to a saint, but for his gain and abundant advan­tage.  Who will say the poor saint is a loser whose purse God denieth to fill with gold and silver, but filleth his heart with contentation? or the sick saint, when God saves him not by restoring to former health, but by translating to heaven?  And so much may suffice for answer to the objection propounded. I shall wind up this head with two or three reflections to be used by the Christian for his better improving past experiences when he is at a plunge.

           (1.) Reflection.  Look back, Christian, to thy past experiences, and inquire whether thou canst not find that thy God hath done greater matters for thee than this which thou now hast so many disquieting fears and despairing thoughts about.  I suppose thy present strait great; but wert thou never in a greater, and yet God did at last set thy feet in a large place? Thou art now in a sad and mournful posture; but hath not he brightened a darker cloud than this thou art now under, and let thee out of it into a state of light and joy?  Surely thy staggering hope may prevent a fall by catching hold of this experience.  Art thou not ashamed to give thyself for lost, and think of nothing but drowning, in a less storm than that out of which God hath formerly brought thee safe to land? See David relieving his hope by recognizing such an experiment as this, ‘Thou hast delivered my soul from death: wilt not thou deliver my feet from fall­ing,’ Ps. 56:13.  Hast thou given me the greater, and wilt thou stand with me for the less?  Haply thy present fear, Christian, is apostasy.  Thou shalt one day fall by the hand of thy sins; this runs in thy thoughts, and thou canst not be persuaded otherwise. Now it is a fit time to recall the day of God’s convert­ing grace.  Darest thou deny such a work to have passed upon thee?  If not, why then shouldst thou despair of perseverance?  That was day wherein he saved thy soul.  ‘This day,’ saith Christ to Zacchaeus, ‘is salvation come to this house,’ Luke 19:9.  And did God save thy soul by converting grace, and will he not keep thy feet from falling by his sustaining grace? Was it not both more mercy and power to take thee out of the power of sin and Satan, than it will cost him to preserve thee from falling into their hands again?  Surely the Israelites would not so often have feared provision in the wilderness, had they remem­bered with what a high hand God did bring them out of Egypt.  But, may be it is some outward affliction that distresseth thee.  Is it greater than the church’s was in cruel bondage and captivity? yet she had some­thing to recall that put a new life into her hope.  ‘The Lord is my portion, saith my soul; therefore will I hope in him,’ Lam. 3:24.  See, she makes a spiritual mercy—because incomparably greater of the two—a ground of hope for temporal salvation, which is less. And hast not thou, Christian, chosen him for thy por­tion?  Dost thou not look for a heaven to enjoy him in for ever?  And can any dungeon of outward afflic­tion be so dark that this hope will not enlighten? Recall thy experiences of his love to thy soul, and thou canst not be out of hope for thy body and outward condition.  He that hath laid up a portion in heaven for thee, will lay out surely all the expenses thou needest in thy way thither.

      

SIX DIRECTIONS how we may strengthen our hope 7/7

           Some promises have their day of payment here, and others we must stay to receive in heaven.  Now the payment which God makes of some promises here, is an earnest given to our faith, that the other also shall be faithfully discharged when their date ex­pires; as every judgment inflicted here on the wicked is sent as a penny in hand of that wrath the full sum whereof God will make up in hell.  Go therefore, Christian, and look over thy receipts.  God hath promised ‘sin shall not have dominion over you;’ no, not in this life, Rom. 6:14.  It is the present state of a saint in this life that is intended there.  Canst thou find this promise made good to thee? is the power of sin broken and the sceptre wrung out of this king’s hand, whom once thou didst willingly obey as ever subject his prince? yea, canst thou find he hath but begun to fall by thy unthroning him in thy heart and affections?  Dost thou now look on sin not as thou wert wont, for thy prince, but as a usurper, whose tyranny, by the grace of God, thou art resolved to shake off, both as intolerable to thee and dishonour­able to God, whom thou now acknowledgest to be thy rightful Lord, and to whose holy laws thy heart most freely promiseth obedience?  This, poor soul, may assure thee that thou shalt have a full dominion over sin in heaven ere long, which hath begun already to lose his power over thee on earth.  It is observable how David rears up his hope to expect heaven’s per­fect state of holiness from his begun sanctification on earth.  First, he declares his holy resolution for God, and then his high expectation from God.  ‘As for me, I will behold thy face in righteousness: I shall be sat­isfied, when I awake, with thy likeness,’ Ps. 17:15. Hast thou found God’s supporting hand in all thy tempta­tions and troubles, whereby thou art kept from sink­ing under them?  A David would feed his hope for eternal salvation with this, ‘thou hast holden me by my right hand,’ Ps. 73:23.  Now observe hope’s infer­ence, ‘Thou shalt guide me with thy counsel, and af­terward receive me to glory,’ ver. 24.

           And as experiences carefully kept and wisely im­proved, would conduce much to strengthening the Christian’s hope on its chief object—salvation; so also would they lift up its head above all those dis­tracting fears which arise in the Christian's heart, and put him to much trouble from those cross and af­flicting providences that befall him in this life. Cer­tainly David would have been more scared with the big looks and brag deportment of that proud Goliath, had not the remembrance of the bear and the lion which he slew brought relief to him and kept them down.  But he had slain this uncircumcised Philistine in a figure when he tore in pieces those unclean beasts.  And therefore when he marches to him, this is the shield which he lifts up to cover himself with, ‘The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine,’ I Sam. 17:37.  If experiences were no ground for hope in future straits —temporary now I mean—then they would not have the force of an argument in prayer.  But saints use their experiences to do them service in this case, and make account they urge God very close and home when they humbly tell him what he hath already done for them, and expect he should therefore go on in his fatherly care over them.  ‘Save me from the lion’s mouth: for thou hast heard me from the horns of the unicorns,’ Ps. 22:21.  And no doubt a gracious soul may pray in faith from his past experience, and expect a satisfactory answer to that prayer wherein former mercies are his plea for what he wants at present. God himself intends his people more comfort from every mercy he gives them, than the mercy itself singly and abstractly considered amounts to.  Suppose, Chris­tian, thou hast been sick, and God hath, at thy hum­ble prayer, plucked thee out of the very jaws of death, when thou wert even going down his throat almost; the comfort of this particular mercy is the least God means thee therein; for he would have thee make it a help to thy faith, and a shore [support] to thy hope, when shaken by any future strait whatever.  ‘Thou brakest the heads of leviathan in pieces, and gavest him to be meat to the people inhabiting the wilder­ness,’ Ps. 74:14.  God in that mercy at the Red Sea, we see, is thinking what Israel should have to live on for forty years together, and looked that they should not only feast themselves at present with the joy of this stupendous mercy; but powder it up in their memo­ries, that their faith might not want a meal in that hungry wilderness all the while they were to be in it. Experiences are like a cold dish reserved at a feast. Sometimes the saint sits down with nothing else on his table but the promise and his experience; and he that cannot make a soul‑refreshing meal with these two dishes deserves to fast.  Be sure, Christian, thou observest this in every mercy—what is the matter of present thankfulness, and what is ground of future hope.  Achor is called ‘a door of hope,’ Hosea 2:15. God, when he gives one mercy, opens a door for him to give, and us to expect more mercy through it.  God compares his promise to ‘the rain,’ which maketh the earth ‘bring forth and bud, that it may give seed to the sower and bread to the eater,’ Isa. 55:10.  Why shouldst thou, O Christian, content thyself with half the bene­fit of a mercy?  When God performs his promise, and delivers thee out of this trouble and that strait, thou art exceedingly comforted, may be, with the mercy, and thy heart possibly enlarged at present into thank­fulness for the same.  It is well. Here is ‘bread for the eater’—something at present feasts thee.  But where is the ‘seed for the sower?’  The husbandman doth not spend all his corn that he reaps, but saves some for seed, which may bring him another crop.  So, Christian, thou shouldst feast thyself with the joy of thy mercy, but save the remembrance of it as hope-seed, to strengthen thee to wait on God for another mercy and further help in a needful time.

SIX DIRECTIONS how we may strengthen our hope 6/7

           Suppose a poor cripple should be sent for by a prince to court, with a promise to adopt him for his son and make him heir to his crown, this might well seem incredible to the poor man, when he considers what a leap it is from his beggar’s cottage to the state of a prince.  No doubt if the promise had been to pre­fer him to a place in a hospital, or some ordinary pen­sion for his maintenance, it would be more easily credited by him, as more proportional to his low con­dition; yet, the greatness of the prince, and the de­light such take to be like God himself, by showing a kind of creating power to raise some as it were from nothing unto the highest honours a subject is capable of—thereby to oblige them as their creatures to their service—this, I say, might help such a one think this strange accident not altogether impossible.  Thus here.  Should a poor soul spend all his thoughts on his own unmeetness and unworthiness to have heaven and eternal life conferred on him, it were not possible he should ever think so well of himself as that he should be one of those glorious creatures that were to enjoy it.  But, when the greatness of God is believed, and the infinite pleasure he takes to demonstrate that greatness this way—by making miserable creatures happy, rather than by perpetuating their miseries in an eternal state of damnation—and what cost he hath been at to clear a way for his mercy to freely act in, and, in a word, what a glorious name this will gain him in the thoughts he thus exalts; these things —which are all to be found in the word of promise —well weighed, and acknowledged, cannot but open the heart, though shut with a thousand bolts, to enter­tain the promise and believe all is truth that God there saith, without any more questioning the same. A taste I have given in one or two particulars, you see, how the promises may be suited to answer the partic­ular objections raised against our hope.  It were easy here to multiply instances, and to pattern any other case with promises for the purpose; but this will most effectually be done by you who know your own scru­ples better than another can.  And be such true friends to your own souls, as to take a little pains therein.  The labour of gathering a few simples in the field, and making them up into a medicine by the direction of the physician, is very well paid for, if the poor man finds it doth him good and restores him to health.

           Sixth Direction.  File up thy experiences of past mercies, and thy hope will grow stronger for the fu­ture.  Experience worketh hope, Rom. 5:4.  He is the best Christian that keeps the history of God’s gracious dealings with him most carefully, so that he may read in it his past experiences, when at any time his thoughts trouble him and his spiritual rest is broken with distracting fears for the future.  This is he that will pass the night of affliction and temptation with comfort and hope; while others that have taken no care to pen down—in their memories at least—the remarkable instances of God’s love and favour to them in the course of their lives, will find the want of this sweet companion in their sorrowful hours, and be put to sad plunges; yea, well, if they be not driven to think their case desperate, and past all hope.  Some­times a little writing is found in a man's study that helps to save his estate; for want of which he had gone to prison and there ended his days.  And some one experience remembered keeps the soul from despair —a prison which the devil longs to have the Christian in. ‘This I recall to my mind, therefore have I hope,’ Lam. 3:21.  David was famous for his hope, and not less eminent for his care to observe preserve, the experi­ences he had of God's goodness.  He was able to re­count the dealings of God to him. They were so often the subject of his meditation and matter of his dis­course, that he had made them familiar to him. When his hope is at a loss, he doth but rub his memory up a little and he recovers himself presently, and chides himself for his weakness.  ‘I said, This is my infir­mity: but I will remember the years of the right hand of the most High,’ Ps. 77:10.  The hound, when he hath lost the scent, hunts backward and so recovers it, and pursues his game with louder cry than ever. Thus, Christian, when thy hope is at a loss for the life to come, and thou questionest thy salvation in another world, then look backward and see what God hath already done for thee in this world.

SIX DIRECTIONS how we may strengthen our hope 5/7

  Sometimes the Christian is at a stand when he remembers his past sins, and his hope is quite dashed out of countenance while they stare on his conscience with their grim looks.  Now it were excellent for the Christian to pick out a promise where he may see this objection answered and hope triumphing over it. This was David’s very case, Ps. 130.  He grants himself to be in a most deplored condition, if God should reckon with him strictly, and give him quid pro quo—wages suitable to his work.  ‘If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?’ ver. 3.  But then, he puts his soul out of all fear of God’s taking this course with poor penitent souls, by laying down this comfortable conclusion as an indubitable truth.  ‘But there is forgiveness with thee, that thou mayest be feared;’ ver. 4, that is, ‘there is forgiveness in thy nature; thou carriest a pardoning heart in thy bosom; yea, there is forgiveness in thy promise, thy merciful heart doth not only incline thee to thoughts of forgiv­ing, but thy faithful promise binds thee to draw forth the same unto all that humbly and seasonably lay claim thereunto.  Now, this foundation laid, see what superstructure this holy man raiseth, ‘I wait for the Lord, my soul doth wait, and in his word do I hope,’ ver. 5.  As if he had said, ‘Lord, I take thee at thy word, and am resolved by thy grace to wait at this door of thy promise, never to stir thence till I have my promised dole—forgiveness of my sins—sent out unto me.’  And this is so sweet a morsel, that he is loath to eat it alone, and therefore he sets down the dish, even to the lower end of the table, that every godly person may taste with him of it—‘Let Israel hope in the Lord: for with the Lord there is mercy, and with him is plenteous redemption.  And he shall redeem Israel from all his iniquities,’ ver. 7, 8.  As if he had said, ‘That which is a ground of hope to me, not­withstanding the clamour of my sins, affords as solid and firm a bottom to any true Israelite or sincere soul in the world, did he but rightly understand himself, and the mind of God in his promise.  Yea, I have as strong a faith for such as my own soul, and durst pawn the eternity of its happiness upon this princi­ple—that God shall redeem every sincere Israelite from all his iniquities.’  This, this is the way to knock down our sins indeed.  And Satan, when he comes to reproach us with them, and, by their batteries, to dis­mount our hope, sometimes a qualm comes over the Christian's heart merely from the greatness of the things hoped for.  ‘What!’ saith the poor soul, ‘seems it a small thing for me to hope, that of an enemy I should become a son and heir to the great God! What! a rebel? and not only hope to be pardoned, but prove a favourite, yea such a one, as to have robes of glory making for me in heaven, where I shall stand among those that minister about the throne of God in his heavenly court, and that before I have done him any more service here on earth?  O, it is too great good news to prove true.’  Thus the poor soul stands amazed—as the disciples, when the first tidings of the Lord’s resurrection surprised them—and is ready to think its hope but an idle tale with which Satan abuseth it, ut præsumendo speret et sperando pereat —that he may presume to hope, and perish with his presumption.

           Now, Christian, that thou mayest be able to stride over this stumbling‑block, be sure to observe those prints of God’s greatness and infinitude that are stamped upon the promise.  Sometimes you have them expressed, on purpose to free our thoughts, and ease our hearts of this scruple.  When God promised what great things he would do for Abraham, to make them more credible, and easily believed, he adds, ‘I am the Almighty God,’ Gen. 17:1; and so, Isa. 55:7, ‘Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon.’  But how can this possibly be done, that in the turn of a hand, as it were, such a great favour can be obtained, which among men could hardly be done in a lifetime spent suing for it?  O that is easily answered.  He tells you he is not a sorry man, but a God, and hath a way by himself in pardoning wrongs, which none can follow him in; for it is as far above our ways as the heavens are above the earth. This, Christian, observe, and it will be a key to unlock all promises, and let you in unto the untold treasures that are in them; yea, [will] make the greatest prom­ise in the Bible easy to be believed.  Whenever you read any promise, remember whose bond it is—the word of no other than God.  And when you think of God, be sure you do not narrow him up in the little compass of you finite apprehensions, but conceive of him always as an infinite being, whose center is every­where, and circumference is nowhere.  When you have raised your thoughts to the highest, then know you are as far yea infinitely farther, from reaching his glory and immensity, than a man is from touching the body of the sun with his hand when got upon a hill or mountain.  This is to ascribe greatness to God,’ as we are commanded, Deut. 32:3.  And it will admirably facilitate the work of believing.