Carnal objections to the study of the word removed 2/3

 Objection Second.  But I cannot read; how can I search the Scriptures?

           Answer.  It is sad, I confess, that parents, who are God’s trustees, to whom the nurture of their children is committed, should take no more care for their souls than the ostrich doth of her eggs, not caring what becomes of them.  What do these but throw them into the devil’s mouth, by sending them out into a sinful world without the knowledge of God and his word, to become a prey to every lust that meets them?  To hell they must needs swim, if God show no more pity to them than their bloody parents have done!  But shall thy parents negligence be a plea for thy ignorance?  Wilt not thou be merciful to thyself because they were cruel?  In the fear of God be persuaded to supply their defect by thy diligence.  I hope thou dost not think it a shame to learn that, now thou art old, which thou shouldst have been taught when thou wert young. Had not thy parents learned thee a trade to get thy temporal living with, wouldst thou therefore have lived thee a beggar, rather than have applied thyself, though late, to some calling?  There are many, for thy encouragement, who have begun late, and, by God’s blessing on their diligence, have conquered the difficulty of the work.  If thou wert in prison, thou hadst rather learn to read thy neck verse, than lose thy life for want thereof.  Now, though ability to read the word be not of absolute necessity for the salvation of thy soul, yet knowledge of its saving truths is, and few better private means to obtain this than reading.  But if thou beest not capable of this, thou hast not by it an excuse for thy ignorance so long as thou hast an ear to receive instruction from others. As God sometimes recompenses the defect of one sense with the quickness of another, so may be thou shalt find thy inability to read supplied with a tenacious memory, to hold what thou hearest read or preached unto thee.  Some martyrs we find mighty in the Scriptures, able to defend the truth against learned doctors, and yet not book learned.  One amongst the rest who could not read, ‘yet carried always some part of the Scripture about with him, and when he met any Christian that could, he would get him to read some portion or other thereof to him,’ whereby he attained to such a measure of knowledge and faith, as made him wiser than his enemies, and a stout champion for the truth, even to resist to blood.

           Objection Third.  ‘O but,’ saith a third, ‘though I can read, yet I am of so weak an understanding that I fear I shall make no work with such deep mysteries as are there contained.’

           Answer.  Take heed this objection comes not from thy sluggish heart, which gets this fair pretence to ease thee of a duty thou fearest will be troublesome unto thee.  Didst thou ever make a trial, and set about the work, conscientiously using all means that might conduce towards thy instructing in the mind of god?  If not, lay not the blame on thy weak head, but wicked heart.  When thou wentest first to be an apprentice, what skill hadst thou in thy trade?  Didst thou therefore despair and run away?  No, but by thy diligence didst learn the mystery of it in a few years, so as to maintain thyself comfortably upon it; and will not thy industry to learn that, condemn thy sloth in not studying the word, which is able to bring in a better livelihood to thy soul than thy trade can do for thy body?

           But, poor soul, if what thou sayest indeed ariseth from the deep sense thou hast of thy own weakness, then ponder upon this TWOFOLD ENCOURAGEMENT

Carnal objections to the study of the word removed 1/3

           Objection First.  But you will say, ‘If we had so much time to spare as others, we would not be so unacquainted with the Scriptures.  But alas! we have so much business to do, and our hands so full with our worldly callings, that we hope God will excuse us, though we have not so much knowledge of his word as others.’

           Answer.  Is this thy plea that thou indeed meanest to use when thou comest to the bar, and art called to give thy answer to Christ thy judge upon this matter?  Does not thy heart quake within thy breast to think how he will knit his brow, and throw this thy apology with disdain and wrath upon thy face?  Did so much anger sit on the countenance of meek Jesus when on earth, and such a dreadful doom proceed from his sweet lips against those that made their farms and oxen as a mannerly excuse for not coming to his supper, sentencing them never to taste thereof? O what then will glorious Christ say—when, mounted on his tribunal, not to invite, but to judge sinners—to such an excuse as this?  Could God find heart and time to pen and send this love-letter to thee, and thou find none to read and peruse it?  The sick man no time to look on his physician’s bill!  The condemned malefactor to look on his prince’s letter of grace, wherein a pardon is tendered to him!  Poor wretch! must the world have all thy time, and swallow thee up quick?  A curse not less than that of Corah! Art thou such a slave to thy pelf as to tie thy soul to thy purse strings, and take no more time for the saving of thy soul than this cruel master will afford thee? Thou and thy money perish with thee!  His soul is in an ill ease which hath an allowance from so base a lust.  This is so far from mending the matter, that thou dost but cover one sin with another.  Who gave thee leave thus to overlade thyself with the encumbrance of the world?  Is not God the Lord of thy time?  Is it not given by him to be laid out for him? He allows thee indeed a fair portion thereof for the lower employments of this life; but did he ever intend to turn himself out of all?  This is as if the mariners, who are allowed by the merchant some small adventure for themselves, should fill the ship, and leave no stowage for his goods that pays the freight. Will it suffice for him to say, ‘There is no room left for his commodities?’  Or, as if a servant, when his master asks why he neglected such a business committed to his care for despatch, should answer, ‘He was drunk, and therefore could not do it.’  Why did you not read my word and meditate thereon? will Christ say at that day.  Darest thou then to be so impudent as to say, ‘Lord, I was overcharged with the cares, and drunk with the love, of the world, and therefore I could not?’  Well, if this be the thief that robs thee of thy time, get out of his hands as soon as thou canst, lest it also rob thee of thy soul.  The devil can desire no greater advantage against thee.  He hath thee sure enough in his trap.  He may better boast over thee than Pharaoh could over Israel.  ‘He is entangled, in the wilderness of the world, and shall not escape my hands.’

           If a friend should tell you that you kept so many servants and retainers as would beggar you, would you not listen to his counsel, and rather turn them out of doors, than keep them still to eat you out of them? And wilt thou not be as careful of thy soul?  Wilt thou keep such a rout of worldly occasions, as will eat up all thoughts of God and heaven?  Certainly thou must either discharge thyself of these, or else fairly dismiss thy hope of salvation.  But why should I speak so much to these?  This ordinarily is but a cover to men’s sloth. If they had hearts, they would find time to converse with the word in the greatest throng of their worldly occasions.  These can find time to eat and sleep, to sport and recreate themselves, but no time for God and his word.  Would they but allow their souls those broken ends of time to search the Scripture, which they spend in pastimes, idle visits, reading of empty pamphlets, it would not be long but they might give a happy account of their proficiency in their spiritual knowledge.  What calling more encumbering than a soldier’s?  And of all soldiers the general’s, to whom all resort?  Such a one was Joshua, yet a strict command to study the Scripture: ‘This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night,’ Joshua 1:8.  Must Joshua, in the midst of drums and trumpets, and distractions of war, find time to meditate on the law of God?  And shall thy shop or plough, a few trivial occasions in thy private calling, discharge thee from the same duty?  Dost thou think that the closet is such an enemy to thy shop, and the time spent with God a thief to thy temporal estate? God, I am sure, intends his people better; as appears in the former place, ‘Then thou shalt make thy way prosperous, and then thou shalt have good success.’

Exhortation to the study of the word 2/2

           (2.) There is a necessity of means.  The word contains the whole counsel of God for the bringing of poor sinners to eternal life, and none besides this —only as they borrow their notions out of it.  If you will not search the Scripture, and sit here at the feet of the Spirit—who fits his scholars for heaven by this one book—where wilt thou meet another master?  In whose works else wilt thou find the words of eternal life?  Of Apollos, who was a man ‘mighty in the Scriptures,’ it is said, that Aquila and Priscilla ‘expounded unto him the way of God more perfectly,’ Acts 18:26. An exposition presupposeth a ‘text.’  The meaning is, they opened the Scripture more perfectly to him. This is ‘the way of God’ to lead us to God; yea, the only way.  In other journeys we may miss the right way, and yet come at last to the place we intended, though not so soon; but no way will bring us to God but this of the word; neither can we walk in this way of God, if we be ignorant of it.  A man may in his other journeys be in his right way, and, though he knows not he is right, may yet come safe home. But we can have no benefit from this way of God if wholly ignorant of it, because we can do nothing in faith.  O labour therefore to study this book, though thou beest a dunce in all besides!  What is it thou wouldst learn? Is it the true knowledge of God?  thou mayest tumble over all the philosophers that ever wrote, and, when thou hast done, not be able to frame a right notion of him.  The best of them all were but brutish in their highest knowledge of God.  Indeed, God left the wise world to run into a thousand follies and vanities, while they were by their own wisdom shaping a religion to themselves, that, having proved them dunces, he might send them and the whole world to learn this lesson in another school, and that is the ministry of the gospel, which is naught else but the explication and application of the word.  ‘After that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe,’ I Cor. 1:21.

           Wouldst thou come to the true knowledge of sin?  This also is a notion to be found nowhere else. The Scripture alone dissects the whole body of sin, and reads to us a perfect anatomy lecture upon its most minute and secret parts.  This discovers the ulcers of our wicked hearts, which thousands die of, and through ignorance of the Scriptures can never come to know what their disease is.  If lust comes not out in spots and sores, to be seen in the outward conversation, the philosopher pronounceth him a clear man. The plague of the heart, though an old disease and epidemical, yet never was found out, or treated of, but by this sacred book, and this doth it fully, yea, acquaints us where and from whom we got this infection: even from Adam, by whom the whole world was tainted and turned into a pesthouse[4].  Which of the wise ones of the world ever dreamed of this genealogy?  Poor man, till the Scripture informs him of this, he lies in the pit of sin, and knows not who threw him in!

           In a word, wouldst thou be helped out?  Thou must then be beholden to the Scripture to do this kind office for thee.  Thy own cordage is too short to reach, and too weak to draw thee thence.  If thou takest not hold of this cord of love which God lets down unto thee in his word, thy case is desperate. And now, having set life and death before thee, I leave thee to thy choice.  If yet thou beest resolved to reject the knowledge of the Almighty, and put thy soul in launch into eternity without this chart to direct thee, not caring whether thou sinkest or swimmest, at what port thou arrivest at in another world, heaven or hell; then prepare to take up thy lodgings among the damned, and harden thy stout heart, if thou canst, against those endless flames which are kindled for all those ‘that know not God, and that obey not his gospel,’ II Thes. 1:8.  And to thy terror know that, in spite of thy now wilful ignorance, thou shalt one day understand the Scriptures to the increase of thy torment.  Here thou shuttest out their light, but then it will shine full on thy face, when it would give thee some ease if thou couldst forget that ever thou didst hear of such a book as the Bible is, but then against thy will thou shalt carry the remembrance thereof to hell with thee, that thy scornful neglect of it on earth may be continually pouring new horror—as so much fire and brimstone—into thy guilty conscience.  How must it needs then fill thee with amazement to think of thy folly and madness, to sell thy soul for a little ease and sloth?  Hell from beneath would be moved for thee, to meet thee at thy coming thither.  It will stir up the dead for thee; and the poor heathens, whom thou shalt find prisoners there, will come flocking about thee, and with their taunts reproaching thee, saying, ‘Art thou also be-come weak as we?  Art thou become like unto us? Thou perish for thy ignorance, who hadst the key of knowledge at thy girdle, and at so easy a rate might have been instructed in the way of life!  We, poor heathens, cannot bring an action against God for false imprisonment, though we never heard of such a thing as the gospel, for we did not walk up to our little light; and might have known more of God had we not darkened our own foolish minds by rebelling against the light we had; but never were we at such cost to damn our souls as you, who have rejected the word of God, and broke through all the threatenings and promises thereof, to come hither!’

Exhortation to the study of the word 1/2

2. Exhortation. Let this provoke you to the study of the word, that you may thereby have a familiar acquaintance with it. For this the Bereans obtained a mark of honour as a nobler sort of people than others, because they ‘searched the Scriptures,’ Acts 17:11.  Shall God leave but one book to his church’s care and study, and shall it not be read? Shall we be told there is so rich a treasure laid up in this mine, and we continue so beggarly in our knowledge rather than take a little pains by digging in it to come by it?  The canker and rust of our gold and silver, which is got with harder labour than here is required, will rise up in judgment against many, and say, ‘You could drudge and trudge for us that are now turned to rust and dust, but could walk over the field of the world, where an incorruptible treasure lay, and would lose it rather than your sloth!’  O where is to be found—in what breast doth the ancient zeal of former saints to the word lodge!  Have they not counted it above rubies and precious stones?  Have they not trudged over sea and land to get the sight of it? —given the money out of their purse, the coat off their backs, to purchase a few leaves of it, and parted with their blood out of their veins rather than forego the treasure which they had found in it?  And is the market now fallen so low that thou desirest not acquaintance with it when it is offered at a far lower rate!  Either they must be charged for very fools to buy the knowledge of it so dear, or you that refuse it who may have it so cheap.  But, lest you should think I set you upon a needless work, you are to understand there is an indispensable necessity of Scripture knowledge; and that is double: necessitas præcepti et necessitas medii—a necessity of command and a necessity of means.

           (1.) There is a necessity of command: ‘Search the Scriptures,’ John 5:39.  Indeed, were there not such an express word for this duty, yet the very penning of them, with the end for which they are written considered, would impose the duty upon us.  When a law is enacted by a prince or state, for their subjects to obey, the very promulgation of it is enough to oblige the people to take notice of it.  Neither will it serve a subject’s turn that breaks this law, to say he was ignorant of any such law being in force: the publication of it bound him to inquire after it.  What other end have lawgivers in divulging their acts, but that their people might know their duty?  Christ fastens condemnation on the ignorance of men  where means for knowledge is afforded: ‘This is the condemnation, and men loved darkness,’ John 3:19.  They will not know the rule, because they have no mind to walk by it.  Now if ignorance of the word be condemned where its light shines, then sure he commands us to open our eyes, whereby we may let in the knowledge it sheds forth; for a law must be transgressed before a condemning sentence be pronounced.  It is the heathen that shall be judged without the written word; but thou that livest within its sound shalt be judged by it; whether thou wilt know it or not, II Thes. 1:8.  And if thou shalt be judged by it, then surely thou art bound to be instructed by it.  The Jews once had the word deposited in their hands, ‘unto them were committed the oracles of God,’ and do you think they had well discharged their trust by locking them up safely in the ark, and never looking into them?  Surely, you cannot but think God intended another chest, even that in their own breasts, where he would principally have them bestowed.  They were committed to them, and now to us, as a dying father doth his will and testament to his son whom he makes his executor, not to throw it aside among his waste papers, but carefully and curiously to read and observe it, that thereby nothing therein contained might be left unperformed. It is called ‘the faith once delivered unto the saints,’ Jude 3, that is, delivered to their study and care.  If any of us had lived when Christ was here in the flesh, and he—when taking his farewell of the world—should have left to us some one thing in special charge to be done for his sake after he was gone to heaven, would we not religiously have performed the will of our dying Saviour, as did St. John, to whom he left the care of his mother, who therefore took her home to his own house?  Behold here a greater charge deposited in his saints’ hands—‘the faith which was once delivered to them,’ that is, ‘once’ for all, to be by them kept and transmitted from one generation to another while this world lasts.  So that, if thou takest thyself to be one of the saints' number, thou art concerned with the rest to take it home with thee, and see that it dwells in the richly, as becomes such a guest bequeathed by so dear a friend.

Twofold exhortation in regard to the word of God 3/3

(2.) Bless God for the ministry of the word, which is the public school he opens to his people, that in it they may learn the use of this their weapon. It is a sad fruit that grows upon the little smattering knowledge that some have got from the word, to puff them up with a conceit of their own abilities, so as to despise the ministry of the word as a needless work. The Corinthians were sick of this disease, which the apostle labours to cure by a sharp reproof: ‘Now ye are full, now ye are rich, ye have reigned as kings without us,’ I Cor. 4:8. Paul, it seems, was nobody now with these high proficients. The time was, when Paul came to town he was a welcome man. The sucking child was not more glad to see his mother come home, nor could cry more earnestly to be laid to the breast, than they did to partake of his ministry; but now, like the child when it hath sucked its bellyful, they bite the very teat they so greedily awhile before took into their mouths, as if they should never want another meal. So high did their waxen wings of pride carry them above all thoughts of needing his ministry any more. And hath not the pride of many in our days carried them as far into a contempt of the ministry of the word, though their knowledge comes far short of the Corinthians’ knowledge? Well, take heed of this sin. Miriam’s plague, yea a worse, a spiritual scab and leprosy, apparently cleaves to those, as close as a girdle to the loins, who come once to scorn and despise their ordinance, that they make all afraid to come near their tents. What prodigious errors are they left unto, whereby God brands them! Yea, what sensual lusts hath the once forward profession of many among them been quite swallowed up with! If once a man thinks he needs no longer go to the Spirit’s school, he shall find, whoever he is, that he takes the ready way to deprive himself of the Spirit’s teaching at home. ‘Quench not the Spirit. Despise not prophesyings,’ I Thes. 5:19, 20. They are coupled together. He that despiseth one loseth both. If the scholar be too proud to learn of the usher, he is unworthy to be taught by the master.

But I turn to you humble souls, who yet sit at the feet of Jesus in your right minds. Speak the truth and lie not; are you not well paid for your pains? Dare you say of your waiting on the ministry of the word, what a wretch—though a learned one, Politianus by name—said of his reading the Scripture, ‘That he never spent time to less purpose!’ Do you count it among your lost time and misplaced hours that are bestowed in hearing the word? I trow not. Thou keepest thy acquaintance with the word at home if thou beest a Christian, and eatest many a sweet bit in a corner while thou art secretly meditating thereon. But does this content thee, or make thee think the word preached a superfluous meal? I am sure David knew how to improve his solitary hours as well as another, yet in his banishment, O how he was pinched and hunger-bitten for want of the public ordinance! And sure we cannot think he forgot to carry his Bible with him into the wilderness, loving the word so dearly as he did. ‘My soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is,’ Ps. 63:1. Why, David? what is the matter thou thus complainest? Hast thou not the word to read in secret? Canst thou not let down thy bucket, and by meditation draw what thou wilt out of the well of the word? Why then dost thou say thou art in a ‘thirsty land where no water is?’ He means, therefore, comparatively. The sweetest refreshings he enjoyed in his private converse with the word, were not comparable to what he had met in public. And can you blame a sick child for desiring to sit up with his brethren at his father's table, though he is not forgot in his chamber where he is prisoner, but hath something sent him up? It was the sanctuary —there to ‘see God, his power and glory, as of old’ —that David’s heart longed for, and could not well live without.

God threatens to bring ‘a famine of hearing the words of the Lord,’ Amos 8:11. Mark, not a famine of reading the word, but of hearing the word. If the word be not preached, though we have the Bible to read in at home, yet it is a famine; and so we ought to judge it. ‘And the word of the Lord was precious in those days; there was no open vision,’ I Sam. 3:1. The strongest Christians would find a want of this ordinance in time. We see in a town besieged, though it be well laid in with corn, yet when put to grind with private hand mills all they spend, what straits they are soon put to. And so will the best grown saints, when they come to have no more from the word for their souls to live on, than what they grind with their own private meditation and labour, then they will miss the minister, and see it was a mercy indeed to have one whose office it was to grind all the week for him. And if the stronger Christian cannot spare this office, be¬cause yet not perfect; what shift shall the weaker sort make, who need the minister to divide the word, as much as little children their nurse’s help to mince their meat and cut their bread for them? To leave them to their own improving the word, is to set a whole loaf among a company of little babes, and bid them help themselves. Alas! they will sooner cut their fingers with the knife than fill their bellies with the bread.

(3.) Bless God for the efficacy of the word upon thy soul. Did ever its point prick thy heart? its edge fetch blood of thy lusts, and cut off any rotten member of the body of sin? Bless God for it. You would do as much for a surgeon for lancing a sore, and severing a putrefied part from thy body, though he put thee to exquisite torture in the doing of it. And I hope thou thinkest God hath done thee a greater kindness than so. Solomon tells us, ‘faithful are the wounds of a friend; but the kisses of an enemy are deceitful,’ Prov. 27:6. The wounds that God thus gives are the faithful wounds of a friend; and the kisses sin gives come from an enemy. God's wounds cure, sin’s kisses kill. The Italians say that, ‘play, wine, and women consume a man laughing.’ It is true of all pleasurable sins; and as sin kills the sinner laughing, so God saves poor souls weeping and bleeding under the wounds his word gives them. Happy soul, thou that hast made such an exchange to get out of the enchanting arms of thy lusts that would have kissed thee to death, and to fall into the hands of a faithful God, that means thee no more hurt by all the blood he draws from thee than the saving of thy soul’s life! How far mightst thou have gone, and not met with such a friend and such a favour! There is not another sword like this in all the world that can cure with cutting; not another arm could use this sword to have done thus much with it, besides the Spirit of God. The axe does nothing till the hand of the workman lifts it up; neither can every one—may be none else —do with his tools what himself can. None could do such feats with Scanderberg’s sword as himself. To be sure, none can pierce the conscience, wound the spirit, and hew down the lusts that there lie skulking in their fastness, but God himself. And this he doth not for every one that reads and hears it, which still great¬ens thy mercy. There were many widows in Israel when God sent his prophet to her of Sarepta. And why to her? Was there never a drunkard, swearer, or unbeliever, beside thee in the congregation at the same time that God armed his word to smite thee down, and graciously prick thy heart? O cry out in admiration of this distinguishing mercy, ‘Lord, how is it thou wilt manifest thyself to me and not unto the world!’

TWOFOLD EXHORTATION IN REGARD TO THE WORD OF GOD 2/3

(1.) Bless God for the translation of the Scrip­tures.  The word is our sword.  By being translated, this sword is drawn out of its scabbard.  What use, alas! could a poor Christian, that hath but one tongue in his head—that understands but one language, I mean, which his mother taught him—make of this sword when presented to him as it is sheathed in Greek and Hebrew?  Truly, he might even fall a weeping with John at the sight of the sealed book, because he could not read it, Rev. 5:4.  O bless God that hath sent not angels, but men, furnished by the blessing of God on their indefatigable labours and studies, with ability to roll away the stone from the mouth of this fountain!  And were it not sad to see the water of life brought to you with the expense of their spirits and strength (wasted in the work), to be spilled on the ground, and basely undervalued by you, so as hardly to be put into the catalogue of mercies which you praise God for?  O God forbid!  It cannot be, if ever you had but the sweetness of any one promise in it milked out unto you, or the power of one of its divine truths impressed on your hearts. Melchior Ad. tells us that Bugenhagius—whom Luther used, with others, for his help in translating the Bible—when the work was brought to a happy period, he was so affected with the incomparable mercy therein to the churches of Christ in Germany, that every year he invited his friends to a solemn feast that day whereon the work was finished, which they called, ‘The feast of the translation of the Bible.’

When Queen Elizabeth, our English Deborah, opened the prisons at her coming to the crown—as at such times is {it} usual to scatter acts of grace—one as piously as ingeniously told her, that there were yet some good men left in prison undelivered, and de­sired they might also partake of her princely favour, meaning the four evangelists, and Paul, who had been denied to walk abroad in the English tongue when her sister swayed the scepter.  To this she answered, ‘They should be asked, whether they are willing to have their liberty;’ which soon after appearing, they had their jail-delivery, and have ever since had their liberty to speak to you in your own tongue at the as­semblies of your public worship; yea, to visit you in your own private houses also.  Now is that happy day come, and long hath been, which holy Mr. Tyndal told a popish doctor of, when a poor ploughman should be able to read the Scriptures, and allowed to as freely converse with them, as any doctor of them all!  A blessed day indeed it is to the souls of men!

Now, Christian, when thou art prisoner to God’s providence, and kept by his afflicting hand at home, thou hast the word of God to bear thee company in thy solitude; and so, though thou canst not sit up with thy brethren and sisters at thy Father's table in the public ordinances, yet thou dost not wholly go with­out thy meal.  Thou canst not, it is like, carve so well for thyself as the minister useth to do for thee, yet it is an incomparable mercy thou hast liberty to pick up out of the word for thy present counsel and comfort, as thou art enabled by the Spirit of God upon thy humble prayer for his assistance.  Admirable hath been the support the saints have found from this holy book in their confinements.  God hath graciously ord­ered it, that the most useful and necessary truths for afflicted saints hang, as I may so say, on the lower boughs of this tree of life, within the reach of a poor Christian who is of but an ordinary stature in knowl­edge.  O think, and think again, of those sad times when the bloody sword of persecutors was drawn to keep off the people of God from coming near this tree, and then you will the better conceive of your present privilege.  Yea, look back unto those times of popish ignorance, when this cellar of cordial waters was locked up in the original tongues, and not one in a whole town could be found that had a key, by whom poor souls in their fainting fits and agonies of spirit could have it opened, so as to come by any of their sweet consolations to restore their swooning souls; and then you will surely bless God, who hath given you so free an access unto them, when others cannot have access to you to communicate their help unto you.

Twofold exhortation in regard to the word of God 1/3

Use Forth.  Let us be exhorted to thankfulness to God for the word, and incited also to the study of it.  1. Let us bless God for furnishing us with this sword for our defence.  2. Let us study the word, so that we may make use of this weapon to defend our­selves against the many potent enemies that are in the field against us.

Exhortation to thankfulness for the word

Exhortation.  Let us be excited and provoked to bless God for this sword, with which he hath furn­ished us so graciously, whereby we may stand on our defence against all our bloody enemies.  If a man had a kingdom in his possession, but no sword to keep the crown on his head, he could not expect to enjoy it long.  This is a world that there is no living or holding anything we have in safety, without the help of arms. Least of all, could our souls be safe if naked and un­armed, which are here in the mouth of danger, and can no way pass to the place of bliss and happiness in heaven prepared for them, but through their enemies’ quarters.  When Israel took their march out of Egypt towards the promised land, few or none would trust them to travel through their country, but all rose up in arms against them.  The Christian will find his march much more troublesome and dangerous to heaven.  Satan is not grown tamer than he used to be, nor the wicked world better affected than it was wont to the people of God.  O what a mercy is it, that we have this sword by our side, which puts us out of danger from any of them all!  This is thy hand, Chris­tian, as the rod was in Moses’.  What though an army of devils be behind thee, and a sea of sins before thee roaring upon thee, with this sword, by faith wielding it, thou mayest cut thy way through the waves of the one, and set thyself out of the reach of the other. Tru­ly, the Scripture is a mercy incomparably greater than the sun in the heavens.  That might be better spared out of its orb, than this out of the church.  If that were gone, we should be but knocked off our worldly business, and be only in danger to lose our bodily life, by missing our way, and stumbling on this pit and tumbling into that pond.  But, if deprived of the word, salvation work would be laid aside, or gone about to little purpose, and our souls must needs miss the right way to happiness, and stumble inevit­ably upon hell, while we think we are going to heaven, unless a miracle should interpose to prevent the same.  But more particularly, bless God for these three mercies in reference to the Scriptures.

(1.)      For their translation into vulgar tongues.

(2.)      For the ministry of the word.

(3.)      For the efficacy of the word and its ministry hath had upon thy heart.

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.