Wickedness of those who uplift the sword of the Spirit in defence of any sin

           Use Third.  This condemns those of prodigious wickedness, that, instead of using this sword to de­fend them against sin and Satan, lift it up audaciously for their defence in their wicked and abominable practices.  Thus the heretic, he takes up the word to justify his corrupt tenets, forcing it, in favour of his way, to bear witness against itself.  And many wretches we meet with, who, to ward off a reproof, will dare to seek protection for their ungodly courses from the word, which they have at their tongue’s end, and interpose to break the blow that is made at them. Tell the sensualist of his voluptuous, brutish life, and you shall have him sometimes reply, Solomon was not so precise and scrupulous, who saith, ‘A man hath no better thing under the sun, than to eat, and to drink, and to be merry,’ Ecc. 8:15.  As if Solomon, yea God himself that directed his pen, meant to fill the drunkard's quaffing‑cup for him, and were a friend of gluttons and wine-bibbers!  Whereas, ‘to eat and drink, and be merry’ in Solomon’s mouth there, amounts to more than to serve God with gladness in the abundance of those good things which God gives us to enjoy, in the mouth of Moses, Deut. 28:47.

           Such is the desperate wickedness of man’s heart, that the sweetest and comfortablest portions of Scrip­ture are most wrested by many to serve their lusts. The declarations of God's free‑grace, made on pur­pose to melt sinners' hearts, and draw them from their lusts to Christ, how oft are they abused to wedge and harden them in their sins, and keep them from him!  Examples of holy men's falls, recorded merely to make them fear that stand, and to preserve hope of mercy alive in those that have fallen, whereby they are in danger of being swallowed up with despair, how are they perverted by many, who lie like beasts wallowing in their own dung, and think all is well because such eminent saints fell so foully, and yet came off so fairly at last, with their sins pardoned and souls saved!  The good success that late repentance hath now and then had in a few, yea very few Scripture-instances, it is strange to think what use and advantage Satan makes of them, to beg time of the sinner, and make him linger still in the Sodom of his sins.  ‘The eleventh hour,’ saith he, ‘is not yet come; why will you repent so long before you need?’  Why should he set out in the morning, who may despatch his journey well enough an hour before night?  The penitent thief, that, as one saith, stole to heaven from the cross, hath, I fear, been an occasion—though on God’s part an innocent one—to bring many a sinner to the gallows; yea, well, if not to a place of a longer execu­tion in another world!  O, take heed of this, sinners, as you love your souls!  Is it not enough to have your lusts, but you must also fetch your encouragement from the word, and forge God’s hand to bear you out? The devil indeed thus abuseth Scripture, Matt. 4:4, thinking thereby to make Christ more readily hearken to his accursed motion; and wilt thou tread in his steps?  By this thou makest one sin two, and the last the worst.  to be drunk was a fearful sin in Belshaz­zar; but to quaff in the bowels of the sanctuary was far worse.  No sin is little, but the least sin amounts to blasphemy when thou committest it on a Scripture pretence.  The devil cannot easily desire a greater occasion of glorying over God, than thus to wound his name with his own sword.  When Julian the Apostate saw the Gentile philosophers confuted by the human learning of some Christians, he said J@ÃH "LJä< BJ,D@4H •84F6@µ,2"—we are taken by our own wings; looking upon it as a great disgrace for them to be beaten and worsted at that which they counted their own weapon.  The word is the Holy Spirit’s sword.  O, for shame, let not Satan make his boast over thy God, Christian, by thy means, which he will, if he can persuade thee to wound his name with this his own weapon.  He that fetcheth an argument from the holy Scriptures to countenance any corrupt opin­ion or practice, what doth he but go about to make God fight against himself?  He shoots at him with an arrow out of his won quiver.  He sins, and then doth as it were say, God bids him do it.  If there be a man on the face of the earth that God will single out as a mark for his utmost wrath, this is he who shelters his wickedness under the wing of the holy Scriptures, and so makes God patron of his sin.

Reproof of the Church of Rome for the insufficiency it imputes to the Scriptures

Use Second. This falls heavy upon them that charge the holy Scriptures with insufficiency, as not containing all things necessary to salvation. What a horrid blasphemy is this, and reproach to the great God, that he should send his people into the field, and put such a wooden sword into their hand as is not sufficient to defend them and cut their way through their enemies’ powers to heaven, whither he orders them to march. Would any gracious prince, that loves the lives of his subjects, give them arms that are not fit to oppose such an enemy as comes out against them, if he knows how to furnish them with better? Nay, would he give them such weak and in¬sufficient weapons for their defence, and then charge them to use no other? This were to unworthily to send them as sheep to the shambles, and could signify nothing but that he had a mind either their throats should be all cut by their enemies. And doth not God himself highly commend this sword of the Scripture to his people, when he tells Timothy it is ‘able to make thee,’ as a Christian, ‘wise unto salvation,’ II Tim. 3:15, and as a ‘man of God,’ or minister of the gospel, ‘perfect,’ and ‘thoroughly furnished unto all good works?’ ver. 17. Yea, doth he not also forbid us the use of any other weapon but what the Scripture furnisheth us withal? ‘To the law and to the testimony’ he sends us, Isa. 8:20, and makes it a renouncing our allegiance to him to go anywhere else for counsel or pro¬tection than to his written word: ‘Should not a people seek unto their God? for the living to the dead?’ Then follows, ‘To the law and to the testimony, if they speak not according to this word, it is because there is no light in them,’ ver. 19, 20. It seems then God doth not count we seek to him, ex¬cept we inquire for him at 'the law and the testimony,’ and bring all we hear to their test and touch.

Surely, that which is intended by God to be to his people what the standard and town-bushel are to the market, a rule to measure all doctrines by, is itself exact and sufficient. But the world, by this time, knows where the insufficiency of the Scriptures lies. Sufficient they are enough for God’s ends, but not for the pope’s ends. They are able to furnish every true Christian in the world with wisdom enough how he should save his soul. But the pope finds himself grieved, that they are not so useful to help him to save the triple crown on his head, and do not furnish him with grounds from which he may defend the lordly power and godlike infallibility he claims, with the other doctrines held forth by him. And this is the only defect he can charge the Scriptures with, to supply which, the rabble rout of traditions is brought into the church; all taught to speak the pope’s sense before they see the light. And, that reputation may be gained to these unknown witnesses, this way with the devil’s help—who owes the Scripture an old spite ever since the first promise rescued Adam, his prisoner out of his hand—have taken, that the Scriptures be declared insufficient and uncertain;—minima particula veritatis revelatæ—the least particle of revealed truth, as one of them impudently writes, and so needs the patchery of these to make it perfect Just as Andronicus served the emperor Alexius, who gave out he was weak and insufficient to govern alone, and so first got a joint power with him, and at last an absolute power over him to unthrone him. And whether their traditions have dealt better by the Scripture, the world may judge. When traditions go up, the written word is sure to go down. Ye have made, saith Christ to the Pharisees, the commandment of none effect by your tradition, Matt. 15:6, ²6LDTF"J,—you have un¬lorded it, and supplanted its authority in the minds of men, who leave the word to hearken to your traditions.

USE OR APPLICATION-Cruelty and presumption of the Church of Rome in disarming the people of this spiritual sword

Use First. Is the word the sword of the Spirit whereby the Christian vanquisheth his enemies? Then we may justly charge the Church of Rome of cruelty to the souls of people, in disarming them of that weapon with which they alone can defend themselves against their enemies, that seek their eternal ruin. It is true, they have some fig-leaves with which they would fain hide this their shameful practice, making the world believe they do it in mercy to the people, lest they should cut their fingers and wound themselves with this weapon. ‘We see,’ say they, ‘how many errors and heresies the world swarms with, by the mistakes of the vulgar.’ Yea, Peter himself they dare subpœna as a witness on their side, who saith that there ‘are some things hard to be understood’ in Paul’s epistles, ‘which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction,’ II Peter 3:16. And therefore the Scripture, which is so dangerous for ordinary people to meddle with, they judge it safest to lay out of their reach, as we do a sword or edge tool from children, though they cry never so much for it. See what a fair glove they draw over so foul a hand. But did Peter, because some unlearned and unstable souls wrested the Scripture, forbid them, or any other, how weak soever, to read the Scripture? This had carried some weight with it indeed. But we find just the contrary. For in the following verses, the counsel he gives Christians, that they may not be led away with the error of the wicked, is to ‘grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ,’ ver. 18. Lumen est vehiculum influentiæ —light is the chariot that conveys the influences of the sun. So the knowledge of Christ brings with it the influences of his grace into the heart. And how did Peter mean they should grow in the knowledge of Christ, if he would not have them read the Scriptures, which is the only book where it is to be learned? But the Papists would have their people learn their knowledge of Christ from their preaching of him, and not from the Scriptures, which they cannot so safely converse with. But,

1. How shall they be assured that what they preach is true, except they have the Scripture, to which, as unto the true touch stone, they may bring their doctrine to be tried? Thus did the Bereans by Paul’s sermon, Acts 17:11—a preacher as good, I trow, as any of theirs. And,

2. Suppose they preach the truth, can they warrant that their words shall not be perverted and mistaken by their hearers? And if they cannot, why then are they suffered to preach in a vulgar tongue, when the word of God, for the same reason, is forbid¬den to be read by the people in a known tongue? Truly, I am of that learned man’s mind, who saith, ‘that, if God himself may not speak in a vulgar tongue, I see far less reason that a friar should, and so the people should know nothing at all of Christ’ (Mede on Jer. 10:11). No, the true reason why they forbid the Scripture to be read, is not to keep them from errors and heresies, but to keep them from discovering those which they themselves impose upon them. Such trash as they trade in would never go off their hand roundly, did they not keep their shop thus dark; which made one of their shavelings so bitterly com¬plain of that unlucky Luther for spoiling their market, saying, ‘But for him they might have persuaded the people of Germany to have ate hay.’ Anything indeed will go down a blind man’s throat. I do not wonder that their people thus nustled in ignorance, do so readily embrace their fopperies, and believe all their forgeries so confidently. The blind man must either sit still, or go whither he pleaseth that leads him. We read of a whole army, when once smitten with blindness, carried out of their way by one single man that had his eyes in his head, II Kings 6. But this we may well wonder at, that men who know the Scriptures —as many of their leaders do—and acknowledge their divinity, dare to be so impudent and audacious [as] to intercept this letter sent from the great God to the sons of men, and not suffer them—except a few whom they think fit—to look on it, though it be superscribed and directed by God himself not to any party or sort of men, but to every man where it comes, Rom. 1:17, II Cor. 1:1. This is such a piece of impudence as cannot be paralleled. Wherefore are laws made, but to be promulgated?—Scripture written, but to be read and known of all men? I am sure the apostle by the same authority with which he wrote his epistles, commands them to be read in the church, Col. 4:16. And did the ministers of those churches pocket them up, and conceal them from the people’s notice, lest they should, by perverting them, be made heretics?

It is too true some ‘wrest’ the Scriptures 'to their own destruction.’ And so do some, for want in care of eating, choke themselves with their bread. Must all therefore starve for fear of being choked? Some hurt themselves and friends with their weapons; must therefore the whole army be disarmed, and only a few chief officers be allowed to wear a sword by their sides? Truly, if this be argument enough to seal up the Bible from being read, we must not only deny it to the meaner and ore unlearned sort, but also to the great rabbis and doctors of the chair, for the grossest heresies have bred in the finest wits. Prodigious errors have been as much beholden to Arrius as the ignorance of Ætius: so that the upshot of all will be this—the unlearned must not read the Scripture, because they may pervert them through ignorance; nor the learned, because they may wrest them by their subtlety. Thus we see, when proud men will be wiser than God, their foolish minds will darken, till they lose the reason and understanding of men.

AFFLICTIONS outward and inward are overcome by the ‘word of God’ 2/2

When Adam was thrust naked out of paradise into the cold blasts of a miserable world—where, from his own guilty conscience within, and crosses without, he was sure to meet with trouble enough —then God gave him a word of promise, as you may observe, to fence his soul, before he taught him to make coats to clothe his body, Gen. 3:15, compared with ver. 21. The Lord knew full well how indispensably necessary a word of promise was to keep him from being made a prey the second time to the devil, and from being swallowed up with the dismal sight of those miseries and sorrows in which he had thrown himself and posterity; and therefore, he would not suffer him to lie open to the shock of their assaults one day, but presently puts the sword of a promise in¬to his hand, that with it he might defend and comfort his sorrowful heart in the midst of all his troubles. It was the speech of a holy man, after God had made that sweet place: ‘Come unto me, all ye that labour and are heavy laden,’ &c., Matt. 11:28, the messenger to open his dungeon of soul trouble, and bring him into the light of inward joy—‘that he had better be without meat, drink, light, air, earth, life, and all, than without this one comfortable scripture.’ If one single promise, like an ear of corn rubbed in the hand of faith, and applied by the Spirit of Christ, can afford such a full satisfying meal of joy to a hunger bitten, pining soul, O what price can we set on the whole field of the Scripture, which stands so thick with promises, every way as cordial as this!

Love is witty, and sets the head on work to devise names for the person we love dearly—such names as may at once express how highly we prize them, and also yet more endear them to us by carrying on them the superscription of that sweetness which we conceive to be in them. Thus many holy persons have commended the promises to us with their appreciating names—the saints’ legacies—the breasts of God full of milk of grace and comfort—the saints’ plank to swim upon to heaven. Indeed, we might rob the world of all her jewels, and justly hang them on the ear of the promise; apply all the excellencies she boasts of unto the promises. There is more riches and treasure to be had in one promise than all the gold and silver of the Indies are worth; ‘exceeding great and precious promises,’ II Peter 1:4; by them a poor believer may lay claim to heaven and earth at once; for godliness hath the promise of this life and the other also. But that which in this place I would commend their excellency from, is the admirable service they do, and succour they afford a poor soul in the day of his greatest distress. They are the granary of spiritual provision, whereby our Joseph, our dear Lord Jesus, nourisheth and preserveth alive his brethren in a time of famine. They are the ‘hive of sweetness,’ where the believing soul in the winter of affliction—when nothing is to be gathered abroad from the creature—both lies warmly, and lives plentifully on the stock of comfort there laid up. They are, in a word, ‘the fair havens’ and safe road into which the tempted soul puts his weather beaten ship, where it lies secure till the heavens clear, and the storm is over, which the world, sin, and Satan raise upon him. Yea, when death itself approacheth, and the devil hath but one cast more for the game, one skirmish more to get or lose the victory for ever, then faith on the promise carries the Christian’s soul out of the garrison of his body—where he hath endured so hard a siege—with colours flying, and joy triumphing to heaven, leaving only his flesh behind in the hands of death, and that also with an assured hope of having it redeemed out of its power ere it be long, at the day of resurrection and restitution of all things.

AFFLICTIONS outward and inward are overcome by the ‘word of God’ 1/2

Fourth Enemy. A fourth enemy that meets the Christian, is an army made up of many bands of afflictions, both outward and inward, sometimes one, sometimes another, yea, of a whole body of them pouring their shot together upon them. This was Paul’s case, ‘without were fightings, within were fears,’ II Cor. 7:5. He endured a great fight of external afflictions and buffetings within his own bosom at once. And that is sad indeed, when a city is on fire within at the same time that an enemy is battering its walls from without. Yet this is oft the condition of the best saints, to have both the rod on their backs, and rebukes from God in their spirits, at once. ‘When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth,’ Ps. 39:11.

God sometimes corrects with outward crosses, but smiles with inward manifestations; and then he whips them, as I may so say, with a rosemary rod. The one sweetens and alleviates the other. At another time he sends a cross, and incloseth a frown in it. He whips with outward affliction, and, as an angry father, every lash he gives his child, tells him, ‘this is for that fault, and that for this,’ which exceedingly adds to the smart of the correction, and is the very knot on the whip, to see his father so much displeased with him. And when the poor Christian lies thus under the hand of an afflicting God, or under the rebukes of a frowning God, Satan will not be long from the Christian, or wanting to throw his salt and vinegar into the wounds that God hath made in his flesh or spirit, thereby to increase his dolour, and so lead him further into temptation one way or other, if he can have his will. Indeed, God often sends so many troops of various afflictions to quarter upon some one Christian, that it puts him hard to it to bid them all welcome, and entertain them with patience; yea, it would pose any one—that knows not what service the word of God doth the Christian, and the supplies it brings him in—to conceive how his spirit should be kept, and his faith from being eaten up, and swallowed into despair by them. But the word of God, this bears all the charge he is at. This is his counsellor and comforter. David tells us plainly his heart had died within him but for it: ‘Unless thy law had been my delights, I should then have perished in mine affliction,’ Ps. 119:92. The word was his spiritual Abishag, from which his soul got all its warmth. All the world’s enjoyments heaped on him would have left him cold at heart if this had not lain in his bosom to bring him a kindly heat of inward peace and comfort: ‘This is my comfort in my affliction: for thy word hath quickened me,’ ver. 50. Not the crown in hope —for some think it was not, when this psalm was penned, on his head—but the word in his heart, to which he was beholden for his comfort. A word of promise is more necessary at such a time to a poor soul, than warm clothes are to the body in cold weather.

Corruptions and lusts are overcome by the ‘word of God’ 2/2

     Never could Austin get a jail‑delivery from his lusts till he heard that voice, tolle lege, tolle lege —take, read; upon which, as himself tells us (Lib. Confess. 8), he presently took up the Bible, and that one place, Rom. 13, to which his eye was directed, once read, like a mighty earthquake did so shake all the powers of his soul that the prison doors of his heart immediately flew open, and those chains of lusts which, with all his skill and strength, he could never file off, did now on a sudden fall off, and he became so strangely metamorphosed, that quas amittere metus erat, jam dimittere gaudium fuit—those lusts, to lose which was one all his fear, now to pack them away was his joy.  Never man, by his own confession, was more slave to his lusts, and tied with a stronger chain of delight to them, than himself was.  He did, as he saith, volutare in cæno tanquam cinamonis et unguentis pretiosis—he tumbled in the puddle of his filthy lusts with as much delight as if he had been rolling in a bed of spices, and anointing himself with the most precious ointments; yet this one word came with such a commanding power to him, that it tore them out of his very heart, and turned his love into a cordial hatred of them, who before would have let his heart sooner been plucked out of his bosom than these taken out of his heart.  And as the word is the weapon by which he, with a strong hand, brings poor sinners out of the power of Satan and sin into a state of freedom, so he useth it to defend his saints from all after‑storms of temptations, by which Satan, now thrown out of his kingdom, endeavours to recover the same.  Those kingdoms indeed that are got by the sword must be kept by the sword. David will tell us how he stood upon his guard, and made good his ground, against this enemy.  ‘Concerning the works of men, by the word of thy lips I have kept me from the paths of the destroyer,’ Ps. 17:4.  As if he had said, ‘Would you know how it comes to pass that I escape those ungodly works and practices which men ordin­arily take liberty to do?  I must ascribe it to the good word of God.  It is this I consult with, and by am kept from those foul ways whereinto others, that make no use of the word for their defence, are carried by Satan, the destroyer of mankind.’

           Can we go against sin and Satan with a better weapon than Christ used to vanquish the tempter with?  And certainly Christ did it per modum exempli —by way of example, to set us an example how we should come armed into the field against them; for Christ could with one beam shot from his Deity (if he had pleased to exert it), have as easily laid the bold fiend prostrate at his foot, as afterwards he did them that came to attach him; but he chose rather to con­ceal the majesty of his divinity, and let Satan come up closer to him, that so he might confound him with the word, and thereby give a proof of that sword to his saints which he was to leave with them for their de­fence against the same enemy.  The devil is set out by the ‘leviathan,’ Isa. 27:1, him God threatens to punish with his ‘strong sword;’ alluding to that great fish, the whale, which fears no fish like the sword‑fish, [and] by whom this great devourer of all other fish is oft killed; for, receiving one prick from his sword, he hasteth to the shore, and beats himself against it till he dies.  Thus the devil, the great devourer of souls, who sports himself in the sea of this world, even as the leviathan in the waters, and swallows the greatest part of mankind without any power to make resis­tance against him, is himself vanquished by the word. When he hath to do with a saint armed with this sword, and instructed how to use this weapon, he then, and not till then, meets his match.

Corruptions and lusts are overcome by the ‘word of God’ 1/2

           Third Enemy.  Our own lusts make the next ad­versary we have to grapple with.  Thus the further we go the worse the enemy we meet.  These are more for­midable than both the former, partly because they are within us—men of our own house, lusts of our own bosom that rise up against us, and partly because they hold correspondence with a foreign foe also—the devil himself—who, as he did beat man at first with his own rib, so he continues to do us the worst mis­chief with our own flesh.  The fire of lust is ours, but the flame commonly is his, because his temptations are the bellows that blow it up.  And when such a fire meets with such a strong wind to spread and carry it on its wings, whither will it fly?  O how hard to slake and quench it!  A whole legion of devils are as soon cast out of the body, as one lust out of the soul; yea, sooner.  Satan likes his lodging better in the heart than in the house, and is loather out.  He came more willing out of the man into the swine, Matt. 8:31, be­cause by coming out of his body, and contenting himself a while with a meaner house—the swine I mean—he hoped for a fairer way thereby to get fuller possession of their souls; which indeed he obtained, Christ leaving them most justly to his rule that were so soon weary of his sweet company.  Now the word is the only weapon.  Like Goliath’s sword, none to this for the hewing down and cutting off this stubborn enemy.  The word of God can master our lusts when they are in their ruff and pride.  If ever lust rageth more than other, it is when youthful blood boils in our veins.  Youth is heady, and lust then hot and im­petuous.  Our sun is climbing higher still, and we think it a great while to night; so that it must be a strong arm that brings a young man off his lusts, who hath his palate at best advantage to taste sensual pleasures with; the vigour of his strength to take in more of the delights of the flesh than crippled age can do, and further from fear of death’s gunshot (as he thinks) than old men, who are upon the very marches of the grave, and carry the scent of the earth about them into which they are sure suddenly to be re­solved.  Well, let the sword of God meet this young gallant in all his bravery, with his feast of sensual delights before him, and but whisper a few syllables in his ear, give his conscience but a prick with the point of its sword, and it shall make him flee in as great haste from them all, as Absalom's brethren did from their feast, when they saw their brother Amnon mur­dered at the table.

           When David would give the young man a receipt to cure him of his lusts—not one, but all—how he may cleanse his whole course and way, he bids him only wash in this Jordan, Ps. 119.9.  By what means or ‘wherewithal shall a young man cleanse his way?  By taking heed thereto according to thy word?’  It is called ‘the rod of his strength,’ Ps 110:2.  God, we know, wrought those great miracles, whereby he plagued the Egyptians and saved the Israelites, with the rod in Moses’ hand.  By that he tamed proud Pharaoh, making him and his people at last to let go their hold of the Israelites, yea, in a manner, to thrust them out from them, and be as glad of their room as before they were of their company.  By that he di­vided the sea for Israel’s passage, and covered the Egyptians in its waves.  By that he smote the rock.  And by this rod of his word he doth as great wonders in the souls of men as these.  By this he smites their consciences, cleaves the rocks of their hard hearts, divides the waves of their lusts, and brings poor sin­ners from under the power of sin and Satan.

      

HERETICS are overcome by the ‘word of God.’ 3/3

Objection. But we see heretics quote Scripture for their most prodigious errors, and draw this sword for their defence, as well as the orthodox; how then is it such a powerful instrument and engine against error?

Answer. What will not men of subtle heads, corrupt hearts, and bold faces, dare to do for the carrying on their wicked party, when once they have espoused an error or any sinful way? Korah and his un¬godly company dare give out that ‘the Lord is among them,’ and they have as much to do with the priesthood as Aaron himself, on whom the holy oil was poured, Num. 16:3. And Zedekiah, that arch flatterer, fears not to father his lie on the God of truth himself. He ‘made him horns of iron: and he said, Thus saith the Lord, With these shalt thou push the Syrians, until thou have consumed them,’ I Kings 22:11; whereas God never spake such a word. It is no marvel then, to see any lay their bastard brats at God’s door, and cry they have Scripture on their side. By this impu-dence they may abuse credulous souls into a belief of what they say, as a cheater may pick the purses of ignorant people by showing them something like the king’s broad seal, which was indeed his own forgery. Yea, God may suffer them to seduce others of more raised parts and understanding, as a just judgment on them for rebelling against the light of their own consciences. As Pharaoh, by the false miracles of the magicians, was set off further from any compliance with Moses. And those of the antichristian faction, who ‘because they received not the love of the truth, that they might be saved, and for this cause God shall send them strong delusion, that they should believe a lie,’ II Thes. 2:10, 11. But sincere souls that search humbly for the truth, and have no other designs in their inquiry after it but that they may know the will of God and obey it, shall find on their faithful prayers to God, a light most clear shining from the Scripture, to guide them safe from those pitfalls of damning errors into which others fall, towards whom the dark side of this cloud stands. ‘The fear of the Lord is the beginning of wisdom: a good understanding have all they that do his commandments: Ps. 111:10. The fox, they say, when hard put to it, will fall in subtly with the dogs and hunt with them as one of their company, but even then his strong scent, which he cannot leave behind him, bewrays him.

Thus heretics, for to shelter their errors, will crowd in among Scripture truths, and by their fair colours and false glosses, make them seem to be of their company, but they cannot so perfume their rotten opinions but their rank scent and savour will be smelt and discerned by those who have their senses exercised. Never any heretic got by appealing to the Scriptures. What Christ saith in another case, ‘All they that take the sword shall perish with the sword,’ Matt. 26:52, is most true of all heretics. They are con¬founded and confuted by that very sword of the word which they lift up to defend them withal.

HERETICS are overcome by the ‘word of God.’ 2/3

All error dreads the light of the word, and fears more to be examined by that, than a thief does to be tried before a strict judge. Hereticorum sententias prodidisse est superasse—to have expounded the doctrines of heretics is to have overcome them, saith Hieron. Unfold them, or bring them and the word face to face, and, like Cain, they hang down their head; they are put to shame. This is the only certain ordeal to try suspected opinions at. If they can walk upon this fiery law unhurt, unreproved, they may safely pass for truths, and none else. Paul tell us of some that ‘will not endure sound doc¬trine,’ II Tim. 4:3. Alas! how should they, when their minds are not sound? It is too searching for them. Gouty feet can¬not go but on soft way that gently yields to them. Such must have doctrine that will comply with their humour, which the word will not do, but rather judge them, and this they think it will do too soon at the great day; therefore now they shun it so much, lest it should torment them before their time. Thus the Quakers, they have their skulking hole to which they run from the Scripture, at whose bar they know their opinions would be cast undoubtedly, and therefore [they] appeal to another where they may have a more favourable hearing—the light within them, or, in plain English, their natural conscience; a judge which is known too well to be corrupt and easily bribed to speak what the lusts of men will oft have him do. Ah, poor creatures, what a sad change they have made!—to leave the word that is 6"<ã< J0H B\FJ,TH •684¬H, an inflexible rule of faith, and can no more lie or deceive them than God himself can do—to trust the guidance of themselves to themselves, a more ignorant, sottish, unfaithful guide than which the devil could not have chosen for them. ‘He that is his own teacher,’ saith Bernard, ‘is sure to have a fool for his master.’ And Solomon, yea a greater then Solomon, God himself by Solomon, saith, ‘The way of a fool is right in his own eyes: but he that hearken¬eth unto counsel is wise,’ Prov. 12:15. But he is most wise that makes the word of God the man of his counsel. The Papist he hath his thicket and wood also—antiquity and traditions—to which he flees before the face of the Scripture for sanctuary, as Adam did to a bush when God came walking to him. As if any antiquity were so authentic as God’s own oracles; and any traditions of men to be laid in the balance with the Scripture.

To name no more, the Socinian, he folds up himself in his own proud reason, and takes such state on him, that the Scripture must come to that to be sensed, and not that stoop to it. He must have a re¬ligion and Scripture that fits the model his own reason draws, or [he] will have neither. This forms the root of many prodigious errors and heretics; like those of whom Tertullian speaks, qui Platonicum et Aristotelicum Christianismum procuderunt—who went to the philosopher’s forge to shape a Christian¬ity. What is this but to carry gold to be weighed at the chandler’s scales, and to look for the sun by the light of the moon. A modern divine saith, ‘Most heresies have sprung either ex Samo Satani fastu, vel ex Ætii ignorantiâ, vel ex Arrii dialectiâ—from pride, Aetian ignorance, or the Arian sophistry of reason’—the last of which seems to be the shelf on which Paul himself observes some to have split, ‘and to have erred con¬cerning the faith,’ I Tim. 6:21; and therefore so affectionately exhorts Timothy to keep off this dan¬gerous shore, and steer his course by the word, ‘O Timothy, keep that which is committed to thy trust,’ &c., ver. 20. For this which is here committed to him, I take for no other than ‘the form of sound words’ he exhorts him to hold fast in II Tim. 1:13.

HERETICS are overcome by the ‘word of God.’ 1/3

Second Enemy. The seducer is another enemy the Christian hath to cope with, and no less dangerous than the other: nay, in this respect, far more formidable—the persecutor can kill only the body, but the seducer comes to poison the soul. Better to be slain outright by his sword, than to be ‘taken alive,’ as the apostle phraseth it, ‘in this snare of the devil,’ which these whom he sends forth abirding for souls privily lay, even where they are oft least suspected. When Paul fell into the mouth of the persecutor, he could yet glory, and rejoice that he had escaped the latter: ‘I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness,’ II Tim. 4:7, 8. See how this holy man triumphs and flourisheth his colours, as if the field were fought and the day won; whereas, good man, he was now going to lay his head on the block under the hand of bloody Nero’s headsman, as you may perceive, ‘I am now ready to be offered up,’ ver. 6, alluding to the kind of death, it is like, he was shortly to undergo. But you will possibly say, What great cause had he then to cry victoria —victory, when his affairs were in such a desperate and deplored condition? Yes, this made him tri¬umph, he had ‘kept the faith;’ and that was a thousand times more joy and comfort to him than the laying down his life was trouble. If he had left the faith by cowardice, or chopped it away for any false doctrine, he had lost his soul by losing of that; but having kept the faith, he knew that he did but part with his life to receive a better at God’s hands than was taken from him by man’s. The locusts men¬tioned, Rev. 9—which Mr. Mede takes to be the Sara¬cens, who were so great a scourge and plague to the Roman world, newly Christianized—we find ‘they had tails like unto scorpions, and their were stings in their tails,’ ver. 10: which the learned writer fore-named interprets to be the cursed Mahometan doctrine with which they poisoned the souls of the people wherever their conquering sword came.

It seems, though the sword of war in the hand of a barbarous bloody enemy be a heavy judgment to a people, yet the propagation of cursed errors is a greater. This is the ‘sting in the tail’ of that judgment. I do not doubt but many that were godly might fall by the sword of that enemy in such a general calamity, but only those that were not among God's sealed ones felt the sting in their tail by being poisoned with their cursed imposture; and therefore they alone are said to be ‘hurt’ by them, ver. 4. We may be cut off by an enemy’s sword and not be hurt; but we cannot drink in their false doctrine, and say so. Now, the word of God is the sword whereby the Spirit enables the saints to defend themselves against this enemy; yea, to rout and ruin this subtle band of Satan. We read of Apollos, Acts 18:28, that ‘he mightily convinced the Jews.’ He did, as it were, knock them down with the weight of his reasoning. And out of what armoury fetched he the sword with which he so prevailed? See ver. 28. ‘Showing by the Scriptures’—not their cabala —‘that Jesus was Christ;’ and therefore he is said to be 'mighty in the Scriptures,’ ver. 24, a mighty man of valour, and so expert, through his excellent knowledge in them, that the erroneous Jews could no more stand before him holding this sword in his hand, than a child with a wooden dagger can against a giant formidably armed with killing weapons.

When Paul warns Timothy to stand upon his defence carefully against seducers, which snapped so many everywhere, he can devise no better counsel how he might keep out of their hands, than by sending him to the Scriptures, and bidding him shut himself up within these, as in a town of war. ‘But continue thou in the things which thou hast learned,’ II Tim. 3:14; and in the next verse he opens himself, and shows what lesson he means that he had learned, by telling him, that from a child he had known the holy Scriptures, which were able to make him wise unto salvation; and by consequence, wiser than all his enemies, if he stuck close to them. Other arms we may load ourselves with, by tumbling over many authors; but he that hath this sword, and hath been but taught of the Spirit the use of this weapon, is provided well enough to meet the stoutest champions for error the devil hath on his side, in an encounter. With this, poor women have been able to disarm great doctors of their studied arguments, ruffling all their art and logic with one plain place of Scripture, as she who brained Abimelech, that great commander, by tum¬bling a piece of millstone on his head. Out of this armoury came those weapons Paul tells us are so ‘mighty through God, casting down imaginations,’ or reasonings, 8T(4Fµ@×H 6"2"4D@Ø<J,H, by which an ancient will have the Greek Philosophers’ syllogisms to be meant. Indeed, he that hath the word on his side, and a holy skill to use it, hath as much advan¬tage of his adversary that comes with other armour —let him be never so good a fencer—as a man with a good sword hath over him that comes forth only with a bulrush in his hand.