The Grounds of Divinity, Exhortation
A SHORT AND PLAINE EXHORTATION TO THE STVDY OF THE WORD, WITH SEVErall directions for the hearing and reading of the ſame, very neceſſary for theſe times.
AS the Sun is to the World, ſo is the Word of God to his Church and People, the light of their liues, the life of their ſoules: But as the Sunne in regard of the commonneſſe, is not duly conſidered; ſo the commonneſſe and plenty of the word (a benefite vnſpeakeable) breedes the contempt of it. Euen as the Manna at the firſt admired, was afterwards loathed: ſo doth our corruption vſe the word. When the Lord ſtrooke Aegypt with darkneſſe, then they vnderſtood the benefite of the light; ſo if the Lord ſhould deale with vsus, ſending ſuch a famine of the word, as the Prophet Amos ſpeaketh of,Amos 8.11 we would then acknowledge the plenty of the Goſpel to be a happy bleſſing: For we are brought to the acknowledging of good things, rather by the wanting, then the hauing of them. So the ſicke man learneth greatly to account of that health, for the which before his ſickeneſſe he was ſeldome thankefull; but this is of corruption: and grace muſt teach vsus neuer the leſſe to eſteeme of the word for the plenty of it, and our liberty in profeſſing it; but ſo much the more to louelove it, and for it to praiſe our mercifull God in Ieſus Chriſt.
This alſo we muſt know, that the more plentifully the Lord giueth the means, the more fearefull is our blindnes, & the neerer we are to iudgement, if we make not good vſe of it. When Iohn Baptiſt preached repentance, and the kingdome of God,Mat. 3.10. he ſaith: Now is the axe laid, &c. as if he ſhould hauehave ſaid: Howſoeuer God hath hitherto ſpared, yet when the Sonne from his fathers boſome ſhall teach, Hee that heareth not now, ſhall bee hewen downe, and caſt into the fire. How culpable this way our Engliſh Nation is, is too too manifeſt, and what we hauehave cauſe to expect for it, I tremble to write.
Wherefore as in the morning when the Sunne ariſeth in his ſtrength, we open our doores and windowes to partake of his comfortable brightneſſe: ſo, in as much as the Lord cauſeth the beames of his glorious Goſpell to ſhine clearely among vsus, it is our parts to open our eyes, and to endeauour to be illuſtrated by the ſame. Is it not the Commandement,Ioh. 5.39 Coloſſ. 3.16. binding all, and to all induſtry in the ſearching and ſtudy thereof?
That all are bound, may appeare by theſe reaſons: Firſt, if any might be diſpē ſed with, for not ſtudying in the word; either in regard of the worthineſſe of their perſon, or for the multitude of their buſines, then Kings: but not Kings,Deut. 17.18.19. and Dauid is an example; therefore none. Secondly, all parents and children are bound to the knowledge of the word: but all degrees,Deut. 6.7. orders, and conditions of men, are in theſe contained: therefore all. Thirdly, the reaſon of the commandement ſheweth it: In them you hope to hauehave eternall life. Iohn 5.39.But all hope for, and would hauehave eternall life: ergo. Fourthly, the Scriptures ſet downe the duties of all men in their ſeuerall callings: but theſe duties we cannot performe, vnleſſe wee know them; and know them we cannot without the word. Ergo. Fiftly, the Apoſtle Peter writeth thus:1. Pet. 3.15. Bee ready alwayes to giuegive an anſwere to eueryevery man that asketh you a reaſon of the hope that is in you. But render a reaſon, and readily we cannot, without the word: therefore all, whether teachers or learners, able or not able to read, are bound to the ſtudy of the word. Away then with the figgeleaues of the multitude, who think themſelues here of diſcharged, either for their worldly buſineſſe, or becauſe they are not booke-learned, or for ſome ſuch fooliſh excuſe. This alſo reproueth the Papiſts, who barre the common people the reading of the Scriptures; fearing leaſt that thereby they ſhould proue Heretickes: But this is a fooliſh feare; for the Scripture teacheth the contrary; affirming, that the law maketh not wiſe men ſimple, but ſimple men wiſe; not putting out the eyes of them that ſee,Pſal. 19.7.8. but giuing light to the eyes. And indeed, their reaſon is without reaſon: for the word is a rule; but the rule maketh not the worke wrong, but is a meanes to right the ſame. The word is a light; but the light cauſeth not darkeneſſe, but the abſence of the light: So the word cauſeth not hereſies, but the abſence of the word: yea, and if they well conſider, they ſhall finde, that not the ſimple common people, but the learnedeſt Clearkes, priding themſelues in their wit, hauehave beene the brochers of hereſies.
As all are bound, ſo to vſe all induſtry and diligence to know the word: which is expreſſed in thoſe ſignificant tearmes & phraſes: Search the Scriptures, and, let the word of Chriſt dwell in you plenteouſly: Search, that is, not ſlightly & ouerly, as many do, not regarding whether they finde or no: but narrowly, & painfully, as Salomon expoundeth, by calling, crying, and ſeeking, Pro. 2.3.4.as for ſiluer, and ſearching, as for treaſures: Then ſhall we vnderſtand the ſeare of the Lord, and finde the knowledge of God. Let the word of Chriſt dwell in you: that is, euen as they that dwell with vsus vnderunder the ſame roofe, are well knowne vntounto vsus, and wee familiarly conuerſe with them: So ought the word to bee, not as a ſtranger; but as a welcome and wel-knowne gueſt: Let it dwell plenteouſly, or richly: that is, euen as cuery corner of a rich mans houſe is fraughted with ſtuffe, ſo ought we to be full-filled with diuine knowledge: This condemneth thoſe blinde ones, who liue like bruit beaſts, that hauehave no vnderſtanding; whoſe brutiſh ignorance cannot be but exceeding fearefull: For euen as a houſe without walles and windowes, and other neceſſary furniture is accounted forlorne; ſo that is a very forlorne and naked conſcience, which is deſtitute of the knowledge of the word: And as it is an eaſie matter to leade the blinde out of the way; ſo the ignorant are eaſily lead, and taken in the ſnares of the Diuell. And this reproueth the negligence of ſuch, who are not carefull to apply themſelues with all diligence to the ſtudy of the word: our negligence herein being the cauſe of the barrenneſſe of knowledge in theſe plentifull times. If men would beſtow that time in the ſtudy of the word, which they for the moſt part beſtow, ſome in hunting and hawking, ſome in dicing and carding; ſome in drinking, ſwilling, and following bad company, ſome in ſloth and idleneſſe, thus wiſely redeeming the time, then certainely knowledge would abound among vsus, as the waters that couer the ſea. Euen as in matters of the world, though a man hauehave neuer ſo good a Trade; yet without labour and diligence he can doe no good in it: and as the diligent ſhall beare rule,Pro. 12.24. Pro. 22.29. and ſtand before Kings, ſo knowledge ſhall increaſe to the diligent, when the negligent ſhall be vnderunder darkneſſe.
There are two principall cauſes among many, which ought to prouoke our diligence herein. The Difficulty, and the Vtility of the Scriptures: The Scriptures are difficult and hard, but firſt not to all; but to them which periſh,2. Cor. 4.3. 1. Cor. 2.14. and to them which are naturall, and hauehave not the ſpirit: but to them which hauehave receiued the enlightening ſpirit, it is otherwiſe: God, who commanded the light to ſhine out of darkeneſſe, ſhining into their hearts, and giuing them the light of the knowledge of God, in the face of Ieſus Chriſt.2. Cor. 4.6. Secondly, they are difficult, but not alwayes, the Lord more and more ſcattering the darkneſſe of the mindes of his elect Children, by his holy ſpirit. Thirdly, they are difficult, but not all: for in the foundation of the doctrine of ſaluation, and of faith and manners, they are eaſie and plaine: but ſome places indeed are wonderfully hard: There is milke for babes: that is eaſie, and meate for ſtrong men,Heb. 5.12.13.14. there is hardneſſe. The Ancients of this hauehave excellently ſpoken: One ſaith, The Scriptures are like a mighty riuer, in the which a Lambe may walke ſafely, and yet an Elephant be drowned. And another: The writers of holy Scripture are in ſome things like Angels, deſcending to the capacity of the ſimpleſt; and in ſome things as Angels, tranſcending the capacity of the learnedeſt. And againe, In the holy Scriptures ſome things are open, and ſome things obſcure: thoſe are for our nouriſhment, theſe for our exerciſe: by thoſe our hunger is ſtaied, in theſe our loathing. And indeed, this variety addeth to the excellency of the Scriptures, as in the globe of the earth, ſome land, and ſome ſea, makes both the more eſteemed; and in the land, ſome hilles, and ſome vallies makes both the more delightſome; and as the Sommer is ſo much the more welcome, after a hard and ſtormy Winter: euen ſo this mixture in the word, maketh both the more pleaſing, and continueth the edge of our deſire to ſtudy: which if it were all alike, would ſoone be dulled.
Theſe reaſons may be rendred why the Lord would hauehave ſome things in his word to be thus folded vp in the clouds of obſcurity; making (as it were) darkneſſe their pauillion: Firſt, that we might know, and acknowledge the vnderſtanding of the word to be the gift of God. Secondly, to tame the pride and arrogancy of our nature, which would ſoone appeare, if all things were obuious and eaſie at the firſt ſight. Thirdly, that we ſhould not vilipend and make light reckoning of the word: for this is our corruption: Proffered kindneſſe, or grace is not eſteemed. Fourthly, that impure dogges, and ſwine may be kept from holy thing. Fifthly, that wee ſhould make high account of the miniſtery of the word, ordained for the opening and interpreting of the ſame. Sixthly, to ſtirre vsus vp to prayer, and to continuall diligence and paines in the hearing and reading of it: As matters of great difficulty, are not compaſſed (we ſee) with ordinary paines.
Many by reaſon of the difficulty of the diuine Oracles, doe quite giuegive ouer the ſtudy of them; like vntounto the ſluggard, or idle perſon,Prou. 26.13. who ſaith; A Lyon is in the way. But as generous and noble ſpirits are not daunted nor diſmayed by the dangers of great Enterpriſes, but rather ſo much the more inflamed with courage to ſet vponupon them: Euen ſo the difficulty of holy Scriptures ſhould not abate our paines; but in reaſon ſo much the more whet on our diligence: without the which, not only no excellent, but no ordinary comfortable meaſure of knowledge can be atchieued. Is the word difficult? Then it requireth of thee ſo much the more induſtry in reading, hearing, conference, meditation and prayer; In which things if we did exerciſe our ſelues in a conſcionacle manner, wee ſhould ſoone become men of ripe age in theſe hidden myſteries.
The ſecond reaſon to excite our paines, is the vtility and profite that comes by the word. As Dauid ſaid of Goliath his ſword, There is none to that: 1. Sam. 21.9.So I may ſay of this reaſon, There is none to this: For amongſt men, whoſe heart is ſo hard but profite and gaine will perſwade him?2. Tim. 3.16. But the Scriptures are profitable: By them we beleeue: By them wee are conuerted, Ioh. 17.20. Rom. 10.14. Pſal. 19.7. 2. Tim. 3.15. 1. Pet. 1.23. Iam. 1.18. Act. 10.44. Iam. 1.21. Luk. 11.28. Ioh. 6.68. Act 13.26. Pſal. 119.105. Pro. 6.23. Deut. 32.2 Eſay 55.10.11. Eph. 6.17. 1. Pet. 2.2. Cant. 2.5. Mat. 5.13. Pſalm. 19.10. Pſal. 12.7. Pſal. 119.72.and made wiſe: By them wee are regenerated. By the preaching of them wee receiue the Holy Ghoſt. By them wee are ſaued, therefore called, The words of eternall life, and of ſaluation. The word is compared to Light, to enlighten vsus. To Raine, Snow, and Dew to make vsus fruitfull in good workes. To a Sword to defend vsus. It is a Key, to direct vsus to Chriſt, the treaſury of all happineſſe. It is as Sincere Milke to feede vsus, and make vsus growe: As Flagons of Wine, and Apples of Paradiſe to comfort vsus. As Salt, to ſeaſon, purge, cleanſe and preſerue vsus. Preferred before Honey for ſweetneſſe, before tryed Siluer and Gold for price, and ineſtimable value. What ſhall I ſay? The praiſe and excellency of the Scriptures, exceedeth all the praiſe and commendation that can be giuen vntounto them. If I had the tongue of Angels, I could not expreſſe it, but muſt be compelled to ſay, as the Apoſtle in another place: O the deepeneſſe of the riches of the wiſedome of God, and of his word! Is any thing then ſo profitable as this? O what a baſe, ſlauiſh and fooliſh nature hauehave we, which runne and hunt after the feathers of the world, neglecting the true & certaine treaſures of the word. You hauehave a ſure word of the Prophets, 2 Pet. 1.19.to the which you do well if you take heed, &c. Yea, if we ſtudy in the word, we hauehave the Angels fellow-ſtudents, ſearching, enquiring, and deſiring to behold the things that are reuealed to vsus by the preaching of the Goſpell.1. Pet. 1.10.11.12. Epheſ. 3.10.
But ſome percaſe, will thus obiect: The word of God is to be ſtudied we confeſſe; but how ſhall we know that thoſe Scriptures are the word of God?
That the Scripturs contained in the old and new Teſtament, are the word of the liuing God, may appeare, either by
Testimonies, or
other Reaſons.
The teſtimonies are either
Diuine, or
Humane.
The teſtimonies diuine, confirming this truth,1. Cor. 2.13. 2. Tim. 3.16. 2. Pet. 1.21. are either of
God, ſpeaking in the word: or of
The holy Ghoſt ſpeaking in the conſcience.
God ſo witneſſeth in his word: and what more ordinary in the Prophets, then Thus ſaith the Lord? as Zacharie alſo, He ſpake by the mouth of his holy Prophets, Luk. 1.70.which hauehave beene ſince the world began.
The Holy Ghoſt beareth this witneſſe vntounto the conſciences of the elect: And this teſtimony is that inward force and efficacy of the holy ſpirit, by the which wee feele our hearts moued, bowed, and perſwaded to beleeue the word.1. Cor. 2.10.11.12. Ioh. 2.20.27. 1. Ioh. 5.10 Hee that beleeueth, hath the witneſſe in himſelfe. This teſtimony (next to the voyce of God ſpeaking in the Scriptures, who indeed is onelyonly a ſufficient witneſſe to himſelfe) is to be preferred before all other teſtimonies and arguments whatſoeuer. But this muſt be remembred, that this witneſſe of the Spirit in the heart, ſerueth not to confirme doctrines, and to confute aduerſaries: but onelyonly, that eueryevery one for himſelfe by this witneſſe might be certaine in his very conſcience, that the holy Scriptures are of God. In this the conſcience reſteth, and is ſatisfied: and it ariſeth, and is wrought in our hearts, by the word read, heard, meditated vponupon, and tranſlated to the vſe of faith and life: as,Ioh. 7.17. If any man will do his will (ſaith Chriſt) he ſhall know of the doctrine, whether it be of God, or whether I ſpeake of my ſelfe.
The humane teſtimonies are either of the
Church, or of
The enemies of the Church.
The perpetuall conſent of the Church, & of all the people of God, in receiuing, embracing, and conſeruing the word of God, ſo many ages, notwithſtanding their diuerſity and diſparity of mindes and iudgements; argueth no leſſe then a diuine authority in the word.
The enemies are either
Iewes, or
Heathen.
The Iewes acknowledge the bookes of Moſes, and the Prophets, to be giuen by diuine inſpiration. And among the Heathen, when Ptolomy the King of Aegypt demanded why Heathen Authors in their writings, make no mention of the bookes of Scripture: one made anſwere, Becauſe they were diuine; and that God the author of them, was reuenged of all thoſe that preſumed to touch them, as Ioſephus and Euſebius report.
The other reaſons may be drawne, firſt from the antiquity of them, being of all writings the moſt ancient: Moſes the firſt Pen-man of holy Writ, being farre elder then all other writings now extant in the world: a thing well knowne to the learned. Secondly, from the certaine euent & accompliſhing of the diuers propheſies, which neither by naturall cauſes, nor by the wit of man, could euer hauehave been foretold. Thirdly, from the miracles which Sathan neuer could bring to paſſe. Fourthly, from the matter of them, containing the whole, pure and perfect law of God; and deſcribing ſuch a meanes of ſaluation, which both agreeth to the glory and perfect Iuſtice of God, and ſatisfieth the conſcience. Fifthly, from the maieſty of them, which ſhineth euen through the humility and ſimplicity of the phraſe. Sixthly, from the inuincible firmity and continuance of them, notwithſtanding the rage of ſo many perſecutors, labouring to aboliſh their very memory. Seuenthly, from the beautifull harmony, and admirable conſent of all the parts of the doctrine contained therein. Eighthly, from the force of them in the mindes of men, effecting, mouing, conuerting and transforming vsus into new men, and kindling a liuely conſolation in our mindes in the day of tryall, as appeared in the Martyrs. Ninthly, from the irreconcileable hatred of Sathan and his complicies, tyrants, perſecutors, and all prophane men, againſt the Scriptures, more then any other Bookes. Tenthly, from the vengeance of God vponupon the contemners, blaſphemers and enemies of the word. It were almoſt infinite to reckon all that might be ſaid herein: all which are good, iointly and ſeuerally conſidered, to confirme vntounto vsus the authority of the Scriptures, and to conuince the conſciences of all them, which in the vanity and wickedneſſe of their hearts, ſhall any way call them into queſtion.
Wherefore it appeareth (and nothing can be ſaid to the contrary) that all are bound with all diligence, to ſtudy in the word of God.
Two principall parts of our ſtudy in the word, are the Reading, and the Hearing of it. All then muſt giuegive all diligence to heare and read the Scriptures.
And becauſe things good in themſelues, through bad and negligent vſage, become oft-times vnprofitable and hurtfull vntounto vsus, therefore the Apoſtle Paul prayeth and exhorteth,Coloſ. 1.10 Coloſ. 3.16 that the Word dwell in vsus in all wiſedome.
That wee ought wiſely to heare the word preached, appeareth by our Sauiour himſelfe in his monitions to his Apoſtles and Diſciples:Mat. 15.10 Mark. 4.24 Luke 8.18. Heare and vnderſtand. Take heed what you heare. Take heed how you heare.
VntoUnto this wiſe hearing, three things are neceſſary: Firſt, ſomething is to bee done before we heare. Secondly, ſomething in the hearing. Thirdly, ſomething when we hauehave heard.
That which is to be done before wee heare, is called Preparation; which conſiſteth in the auoiding of ſome things, and in the doing of other ſome.
Thoſe things which are to be auoided, may be reduced to theſe fiue heads: The firſt is Intemperance: in riotous eating and drinking, & pampering the body; whereby we are made vnfit for the exerciſes of the word: the body being then more apt to ſleepe then to heare. Full bellies (for the moſt part) hauehave empty ſoules; and therefore our Sauiour Chriſt moniſhed his Apoſtles to beware of ſurfeiting and drunkenneſſe, Luk. 21.34which oppreſſe the heart.
The ſecond is Diſtracting cares of the world: theſe muſt be baniſhed out of our minds when we come to heare the word: As Abraham, when he went to ſacrifice his ſonne vponupon the mount,Gen. 22.5. left his Aſſe and Seruants at the foote of the hill: Euen ſo, when we come to the holy hill of God with the Congregation, we muſt put off, and abandon all our owne thoughts, words and ſeruile labours: For as thornes choke the Corne, ſo will theſe the word, as our Sauiour teacheth.Luk. 8.14.
The third is Preiudice againſt the perſon of the Teacher: for when the perſon is once diſtaſted, we reliſh not his doctrine, though neuer ſo good. So Ahab could not abide Micaiah; and therefore would not endure his teaching and admonitions.
The fourth is Pride for ſome meaſure of knowledge receiued: As many will ſay, they know as much as the Preacher can tell them. It may be they doe: But doe they practiſe it? Such muſt know; firſt, that preaching is not onelyonly to teach men that which they know not, but alſo to ſtirre them vp to practiſe that which they know: not ſo much ordained to informe the iudgement, as to reforme the affection. Secondly, they muſt remember that part of the ſong of the Virgin: He filleth the hungry with good things; but the rich he ſendeth empty away.
The fifth is Carnall ſecurity: when we come to the hearing of the word with a reſolution, that ſpeake the Lord what he will; and cry the ſeruants of God againſt our ſinnes, as long and as loud as they will, yet we will do as we liſt. For many by this meanes come into the congregation, as the vncleane beaſts into the Arke; they come in vncleane, and goe out vncleane. Well,Rom. 1.28 2. Theſ. 2.10.11. this of all other is moſt fearefull, and the high way to a reprobate minde.
Theſe eſpecially, and ſo all other ſinnes muſt be carefully auoided, and vnfeignedly repented of:Wiſd. 1.4. For wiſedome entreth not into a defiled ſoule. And as the eye, if it be euill affected, cannot diſcerne the obiect; ſo the minde infected, and the conſcience polluted with theſe and the like ſinnes, cannot poſſibly vnderſtand the things of God: Sathan by theſe meanes ſtealing out of our hearts the pretious ſeed of the good word of God.
Thoſe things which are to be performed before the hearing of the word, are eſpecially two. The firſt is prayer. If wee muſt pray before the receiuing of our bodily meate, much more before this heauenly food of our ſoules. And in our prayers wee muſt commend our Teachers and our ſelues vntounto the Lord. For our Teachers we are to pray for three things: Firſt, that their lippes may preſerue knowledge. Secondly, that they may be faithfull in deliuering the whole counſell of God vntounto vsus. And thirdly, that they may powerfully and wiſely ſpeake to our conſciences.
For our ſelues alſo we are to pray for three things: Firſt, for the pardon of our ſinnes. Secondly, that our mindes may be opened to vnderſtand. Thirdly, that our hearts and affections may be ſanctified to obey the holy word. For oftentimes we do not that we know to be beſt; but that vntounto which our affections carry vsus. An honeſt and a good heart is a notable ſigne of Gods Spirit.
The ſecond thing to be done, is timely and ſeaſonable reſorting, with the reſt of Gods people, to the houſe of God. Negligent comming, that is when we come one ſtragling after another; howſoeuer it be ordinary almoſt in all places, yet it argueth a groſſe careleſneſſe and neglect, if not contempt of the worſhip of God. If our louelove vntounto the word ſhould be meaſured hereby, it would ſoone appeare to bee a great deale leſſe then our louelove to Faires, Markets, Feaſts and merry-meetings, as they call them, vntounto the which we will be ſure to come with the firſt. O that wee had but halfe the care to come to the market and feaſt of our ſoules, which is the miſtery of the word! Why ſhould we not bee like to Peter and Iohn in ſtriuing to out-run one another to the houſe of God,Iohn. 20.4. as they to the Sepulchre of Chriſt?
In the time of Nehemias the people gathered all together,Nehem. 8.1. and called for the reading of the Law:Act. 10.33 And Cornelius and his houſhold were all ready waiting for Peter, to heare the word.Luk. 5.1. And the people preſſed vponupon Chriſt to heare him. The forwardneſſe of theſe is for our imitation.
In hearing, three things are requiſite: firſt, Attention; ſecond, Intention; third, Retention: The 1. ordereth the body, the 2. the vnderſtanding, the third the memory: Attention is, when the whole body, but ſpecially the eare, and the eie are reuerently compoſed to heare the word.Eccle. 4.17 Of the eare we reade, Be more neere to heare. Luke 4.28Of the eye, The eies of all that were in the Synagogue were faſtned on him, that is, on Chriſt, when he began to teach them. Of the reuerent carriage of the whole body Conſtantine the Great may be an example, who as Euſebius reports, though he were the moſt noble Emperour that yet the world hath ſeene, for the moſt part would ſtād at the preaching of the word, and not ſit downe, though admoniſhed of his Nobles.Luk. 10.39 Marie alſo is an example hereof. Wherefore, to ſleepe, to talke, to reade, to gaze vp and down in eueryevery corner, which is the marke of a foole, as Salomon teacheth, are ſpecially to be auoyded. So alſo departing out of the Congregation, without iuſt and reaſonable cauſe; as the people ſtayed for Zacharie, though in regard of the viſion hee held them very long: Euen ſo ſhould we ſtay with reuerence, till the Congregation be diſmiſſed with the bleſſing of God.Luke 1.21. More reuerence then muſt bee of a great many practiſed in hearing. If Paul will hauehave women reuerently to behaue themſelues in the congregation, becauſe of the Angels; much more ought all, both men and women, behaue themſelues reuerently, becauſe of the preſence of God, who is the Lord both of men and Angells: of the which his preſence we hauehave his promiſe: and therefore Dauid called the meeting the ſaints in his time the preſence of God.Mat. 18.20. As therfore Iacob was ſtricken with great reuerence for the viſion which hee had at Bethel, Pſal. 42.2.& ſaid, How feareful is this place? Gen. 28.17this is none other but the houſe of God, this is the gate of heauen: ſo ſhould wee eſteeme of the aſſemblies of the children of GOD, worſhipping in feare, as Dauid; Pſal. 1.7.remembring we are preſent before God himſelf, as Cornelius. The ſecond is Intention, and this is of the mind, when wee diligently marke thoſe things which are taught. For if our thoughts wander,Acts 10.33 and bee not bent on the things ſpoken, we heare without profite. Euen as wee ſee by experience, that in a deep meditation, though our eies be fixed vponupon ſome certaine obiect, yet we ſmally regard it: ſo, if the minde bee not preſent aſwel as the body, all is to no purpoſe, For this is to be like the Iewes, who honoured God with their lippes, but their hearts were farre from him. Wherefore heere is required, that wee ſuffer not our hearts to wander, but that we call home all the powers of body and ſoule to this holy buſineſſe; not onelyonly marking ſome words, and ſentences, but the Booke, the Text, the Parts, the Doctrines, the Proofs, and the Vſes. This is Intention, and this is commaunded to the Church:Pſal. 45.10 Heare O daughter, and conſider, incline, &c. And, Cauſe thine care to hearken, Prou. 2.2.and incline thine heart to wiſedome and vnderſtanding. The third is Retention, and this is of the memory; when we lay vp the word of God in the heart, as the virgin Marie, the ſayings concerning Chriſt:Luke 2.51. Not ſo to lay it vp, as the euill ſeruant the talent, neuer to vſe it; but as Ioſeph in the yeares of plenty, laied vp corne for reliefe againſt the yeares of famine; ſo ſhould wee ſtore vp the word, that wee may hauehave it ready for our vſe vponupon all occaſions offered. And this is noted to bee the property of good ground;Luke 8.15. Ioh. 14.23. To keepe the word. But many are like to ſiues, or broken veſſels, into which whatſoeuer is poured, is loſt. That bodie thriueth not, where the ſtomacke wanteth a retentiue faculty to keepe the meat till it be digeſted: Euen ſo, all the hearing in the world profiteth not, if wee be not carefull to remember it. Wherefore, as a man hauing receiued a pretious iewel caſteth it not at his heeles, but layeth it vp charily vnderunder locke and key: ſo ſhould wee lay vp the word which wee hauehave receiued. The word is a well of life; but (as Iacobs well) it is very deepe: Preaching is the drawing of this water; our hearing the fetching of it: But as wee goe not to the riuer for water to ſpill it by the way; ſo if we ſpill and looſe the word wee hauehave receiued, what profite ſhall wee hauehave? And becauſe we are nimble to apprehend, and ſtrong to retaine euill things; but ſlow, and weake to good things; we muſt earneſtly pray and entreate the Lord, to ſanctifie, and to ſtrengthen our memories, that that which we hauehave once heard, we may often remember, to the benefite of our ſoules; Amen.
That which is to be done after we hauehave heard, is Meditation, the very life of our Hearing and Reading; and it is a reuoluing in our mindes, and a repeating againe thoſe things which wee heare and read: without the which, I dare bee bold to ſay, that neuer any did, or ſhall profite in the ſtudy of the Word: This meditation is either with God or man: Meditation with God, is either when we giuegive thanks, or pray, concerning things heard or read. When thou haſt heard, praiſe God for it, and pray that by the finger of his Spirit it may be written in thy heart: and that thou maiſt finde in thy ſelfe, the liuely formes of the doctrines deliuered: It is a good degree of profiting by the Word, when we can conclude the things we heare and reade in the forme of a prayer.
Meditation with Man; is, either with our ſelues, or others.
With our ſelues, when wee make triall what we can remember of that wee heare and reade: and heere wee muſt not ſtay, but proceed to the heart and conſcience, and examine them vponupon eueryevery point wee hauehave heard. As if thou haſt heard that which before thou kneweſt not: bleſſe God, and labour to bee more confirmed in the truth. If any thing hath bene reproued, that either thou art guilty, or not guilty: If guilty, bleſſe God that thou art admoniſhed of thy fault, and from hence make thy riſe to repentance: If thou beeſt not guilty, praiſe God, for preſeruing thee from ſuch ſinnes, ſo condemned in his word: If thou haſt heard a vertue, or good duety commended, then either thou haſt not practiſed it, or thou haſt: If nor, beginne heere in the name of God; if thou haſt, praiſe God for ſuch grace, and let ſuch exhortations encourage thee to proceed in wel-doing.
Meditations with others; is, when either with our family, or with any other of the godly brethren, we do reuerently and diſcreetly conferre of the things deliuered. The benefite heereof muſt needs be great; for as two eyes ſee more then one; ſo when wee meete to conferre of that which we hauehave heard, that which one forgetteth, another may remember; and that which is not well vnderſtood by one; is, it may bee, better marked by another.Luk. 24.31. The two Diſciples thus coferring, had their vnderſtanding opened: And the men of Berea their faith confirmed:Act. 17.11.12. And this is wiſely to heare: The Lord bleſſe al his people with this grace for Chriſts ſake. Amen.
Thus much concerning wiſedome in hearing the Word: Now followeth to be declared, how wee ſhould read the holy Scriptures wiſely.
That we are wiſely to reade, teacheth our Sauiour,Mat. 24.15. Let him that readeth conſider: and wee finde by other experience, that our affaires vndertaken raſhly, and without due conſideration, ſucceed not.
That we may reade wiſely, three things are neceſſary: 1. Reuerence: 2. Order: 3. Iudgement.
Firſt, Reuerence is required in our reading of the holy Scriptures; both in regard of the Maieſty of the Authour of them, which is the liuing God; and alſo in regard of the worthineſſe, and weightineſſe of the contents, and matter of them: which is the hidden, and great myſtery of godlineſſe, concerning Ieſus Chriſt, and eternall life: The ſumme of the word of the Lord, is, The word, the Lord: In theſe two reſpects, beſides many other, the Scriptures are farre more excellent then all other writings whatſoeuer.
Therefore when thou takeſt thy Bible, remember the Lord whoſe word it is; and ſanctifie thy exerciſe therein, with a godly and deuout prayer, for leaue; and for an vnderſtanding heart: yea, as Moſes at the ſetting forward of the Arke, and at the reſting of it deuoutly prayed.Numb. 10.35.36. So whenſoeuer thou readeſt, begin and end; open and ſhut thy booke with prayer: For as they which come to the Lords Table, and eate and drinke vnworthily, and irreuerently, eate and drinke their owne iudgement, not conſidering the Lords Body.1. Cor. 11.29. So they which come irreuerently to the reading of the Scriptures, as to the reading of any prophane or common booke, reade to their owne iudgement for not conſidering the Lords Booke. As we reade that the Lord commanded Moſes to put off his ſhooes, when hee drew neare the burning Buſh;Exod. 3.5. becauſe the ground whereon hee ſtoode was holy ground. So when wee drawne neare to the Lord, in offering to reade his word; hee commaundeth vsus to put on holy and reuerent affections, becauſe the Booke wee reade, is a holie Booke. For, which way ſoeuer we turne or caſt our eies: in eueryevery leafe and page thereof, the holy and reuerent name of the Lord is engrauen. As Peter therefore writeth of ſpeaking, If any man ſpeake, let him talke as the word of God: 1. Pet. 4.11ſo may I ſay; if any reade, let him reade, as the words of God. For as many thouſands of the Bethſhemites were ſore puniſhed for their irreuerent gazing vponupon the Arke:1. Sa. 6.19. as we reade alſo of Vzzah: 1. Ch. 13.10So verily, the iuſt Lord ſtriketh many Readers with blindnes and hardnes of heart, for irreuerent vſage of his holy Scriptures. When thou readeſt therefore, be reuerent, and pray. Pray; for this is the way to obtaine wiſedome:Iames 1.5. Luke 11.13 and to obtaine the Spirite: which ſpirit, leadeth in to the knowledge and practiſe of all trueth:Iohn 18.13 and which reuealeth vntounto vsus the hidden things of God:1. Cor. 2.10 Vſe reuerence alſo: For the feare of God is the beginning of wiſedome: Prou. 1.7.And the ſecret of the Lord is reuealed to them which fear him; and his couenant to giuegive them vnderſtanding: The Lord put in our hearts this feare for Chriſts ſake,Pſa. 25.14. Amen.
The ſecond thing required in the reading of the word is Order; and Methode; which is a great furtherance of knowledge, and a ſingular helpe of memorie. An army diſranked in and out of battell aray neuer getreth the victory: ſo neither doth diſorderly and confuſed reading, get any great meaſure of grounded knowledge.
As Saint Luke wrote the Goſpel in an orderly manner from point to point:Luke 1.3. ſo wee are to reade the word, in an orderly manner going forward from point to point. Memorable is the example of one Alphonſus, a King of Spaine; who; notwithſtanding the affaires of his kingdome, read ouer the Bible foureteene times in order, with certaine Commentaries vponupon the ſame: As his diligence is here very commendable, and for our imitation; ſo alſo this: He read in order. If therefore I were worthy to giuegive directions this way, I would thus aduiſe: Firſt, what booke ſoeuer we take to read, to begin at the beginning, and ſo to continue reading till we come to the end of it. And thus ſhall wee carry the ſumme and the drift of the Hiſtory and argument before vsus; of which in a great part, they which read now a Chapter in one booke, now a leaſe in another, muſt needs be ignorant. Such ſimple readers I may liken to thoſe ſimple women, which are alwayes reading, but are neuer able to come to any ſound knowledge of the truth.2. Tim 3.7 For as he that goeth but an eaſie pace in the right way, ſpeedeth his iourney faſter then he that maketh more haſte in a wrong way: Euen ſo a little read in good order, aduantageth the knowledge more then greater paines, if it bee confuſed. Secondly, I would aduiſe, that in our reading we beginne firſt with the eaſieſt and playneſt Bookes, as the hiſtory of Chriſt, ſet down by the Euangeliſts, and the Booke of Geneſis: Then to reade the Epiſtles, firſt the ſhorteſt, as the Epiſtles to the Philippians, Coloſsians, the firſt and ſecond to the Theſſalonians: then the Epiſtles to the Galathians, and to the Romans, which laſt Epiſtle is called of ſome, the Key of the Bible. And when wee hauehave tryed our ſelues in theſe, then to beginne the Bible, and to reade it through: For euen as in Trades there are ſome things more eaſie, to the which the apprentice is applied; and afterwards, as hee groweth in capacitie, hee is taught the harder and more ſecret things of his myſtery: ſo in the ſcriptures, there are ſome things eaſie and familiar for learners, and beginners, as milk for babes: and there are other things, hard and obſcure, which it is not ſafe to meddle withall, till wee hauehave our ſenſes well exerciſed in the word.
The third thing required in wiſe reading, is Iudgement and Diſcretion; by the which, firſt wee make choice of a fit time to reade: ſecondly, diſcerne the right ſenſe and meaning of that wee reade; and thirdly, apply and make the right vſe of our reading.
Iudgement is requiſite;Pſal. 112.5 for a wiſe man miniſtreth all his affaires with iudgement: and eueryevery thing is beautifull in his time.Eccle. 3.10. Therefore the time is ſpecially to be regarded. All time is not to bee ſpent this way. For our callings muſt carefully be followed: neither is all the time to be taken vp in our callings, but ſome time is to be ſpared for reading, prayer, and meditation: One of theſe may not hinder an other, which muſt needs come to paſſe without Iudgement. Dauid and Daniel obſerued prayer thrice a day; and they that feare God, will ſo diuide their times, that at the leaſt once a day they will reade a chapter or two in the Bible; and becauſe of the ſtuggiſhneſſe of our nature, ſoone weary of good things: it were good to taske our ſelues; and when it ſo fals out that we are conſtrayned vponupon extraordinary occaſion, to leaue our taske vnperformed one day, then to double our paines and diligence the next time, riſing the earlier, and working the harder in our callings, that we may redeeme that time without any loſſe.
Theodoſius the ſecond Emperour of that name, is reported to hauehave written out the Bookes of the New Teſtament with his owne hand, accounting it a ſpeciall Iewell; and out of it hee read eueryevery day, praying with his wife and ſiſters, and ſinging of Pſalmes. And it was that famous Eunuches practiſe, as we may gather out of the eight chapter of the Acts. I reade of another Emperor of Rome, who was wont to account that day loſt, in the which he had not beſtowed a benefit vponupon ſome of his ſubiects: So we may well reckon that day among our loſſes, in the which wee reade not, or meditate not of ſomething in the word. But fooliſh men thus obiect; I hauehave no leiſure, by reaſon of vrgency and multitude of buſines. To ſuch a one I anſwer: Is any buſineſſe more vrgent then this? Martha is troubled indeede about many things; but this one thing is neceſſary: namely, the knowledge of God by his word. Againe, Thou wilt ſpare a time to eate and ſleepe, why not then to read? Iob eſteemed the words of God, more then his appointed food: If our louelove were ſuch to the word,Iob. 23.12. wee would rather ſpare the times of our eating, then of our reading; as Iacob ſpared the meate out of his belly to buy the bleſſing. Hath the body neede of nouriſhment, and hath not the ſoule much more?Gen. 25.30 &c. Now the bread of the ſoule is the word of God. O Lord giuegive vsus euermore of this bread, Amen.
Iudgement alſo is requiſite in reading, that wee may vnderſtand the meaning of the Holy Ghoſt: For the word of God is not in the letters and leaues, but in the meaning and ſence, as ſome of the Antients hauehave ſpoken; yea, one of them ſaith: that the word of God fooliſhly vnderſtood, is not the word of God. Our Sauiour Chriſt hauing oftentimes to deale with the learned Scribes and Phariſies,Mat. 12.3. & 19.14. & 21.16.42. & 22.31. Mark. 12 24. and with the Sadduces, asketh thus: HaueHave you not read? and, Did you neuer read? and You erre, not knowing the Scriptures. And yet theſe Scribes did ſo diligently reade the Scriptures, that they numbred the letters and words: but they read without iudgement; not diſcerning, nor ſearching into the heart of the ſence, but ſtaying in the barke of the letter. Thus to read is vnprofitable. And here, as we muſt be carefull to finde the meaning, that we may not read as children; ſo alſo we muſt take heed, that we feigne not a meaning of our owne, and thruſt it vponupon the word; leſt we proue Heretickes. Therfore the right, true, and fit ſence is to bee ſought out: which of one place can be but one: And that muſt be, not according as we thinke; (for no Scripture is of priuate interpretation,2. Pet. 1.20) but according to the Scriptures, which are the onelyonly beſt expounders of themſelues. The meanes, and ready way to finde out the genuine and true meaning of any Scripture, are eſpecially theſe: Firſt, a due and learned conſidering of the originall Tongue, in the which the Scripture is written. Secondly, a diligent marking of that which goeth before, and that which followeth. Thirdly, a wiſe comparing together, the place in hand, with other places, both like and vnlike. Fourthly, a heedfull examining of the ſence ariſing, with the Analogy of faith; that is, with the doctrine contained in the Apoſtles Creed, ſo called, the Lords Prayer, and the ten Commandements, which are a ſhort ſumme of the whole Bible. Fifthly, conference with the learned Interpreters. Sixthly feruent prayer to God for vnderſtanding: for as wee cannot ſee the Sunne without his owne light; ſo we cannot ſee the wonders of the word, vnleſſe the Lord manifeſt them vntounto vsus by his Spirit.
The third thing that is to be done, that wee may read in iudgement, is Application, to make vſe of that wee attaine vntounto by reading, in the reforming of our liues. Many eſteeme highly of the tree of knowledge, with Eue; but they regard not the tree of life: when as the very life of our knowledge conſiſteth in the practiſe of that which we know. As it is ſaid of Hearers, ſo it is true of Readers. Not the readers of the word, Ioh. 13.17. Iam. 4.17.but the doers ſhall be iuſtified. And, Theſe things if you know them, happy are you of you doe them. Nay, he that knoweth, and doth not, ſhall bee the more beaten, and is guilty of the more ſin. As therefore wiſe men labour to make profite of all things they deale with: ſo we ſhould propound this end to our ſelues in all our reading, that it may be profitable to teach, to improue, to correct, and to inſtruct vsus in all righteouſneſſe, that we may become abſolute and perfect in all good workes. Some read onelyonly to this end, that they may know more then they did; and this is vanity: Some that they may bee knowne to know more; and this is pride: Some to make a gaine of their knowledge; and this is filthy lucre: Some to edifie others; and this is charity: Some to edifie themſelues, and this is Chriſtian prudence: ſuch like words hath one of the Antients. Another ſaith thus: Then is our reading to be commended, when we turne the words into workes. And againe, the Scriptures are Gods Epiſtle written to men, to the end they ſhould liue well: And the Holy Ghoſt better then all;Reuel. 1.3. Bleſſed is he that readeth, and they that heare the words of this propheſie, and keepe thoſe things which are written therein. Amen. Now to God onelyonly wiſe, be honour and praiſe for euermore. 1. Tim. 1.17.Amen. Amen.