A Guide to Godliness, Book 5 · Chapter 30
CAP. XXX.
Of the duties required in the action of reading, that we may profit by it.
§. Sect. 1 Of the ends at which wee muſt ayme in our reading.
ANd thus much concerning thoſe things which are required in our preparation. In the action of reading, diuers points are to be conſidered. The firſt is, the ends which wee muſt propound vntounto our ſelues in it. Which are either principall or ſubordinate. The principall end which wee muſt ayme at in this exerciſe, is the glory of God, namely, that heereby knowing his will, we may glorifie his holy Name, by yeelding obedience vntounto it, and by putting in practice the things which he requireth in the whole courſe of our liues and conuerſations. The ſubordinate end, is generally the edification of our ſelues and our brethren, and the ſaluation of their and our owne ſoules; according to that of the Apoſtle; Attend vntounto reading, 1. Tim. 4. 13, 16.and continue therein; for in ſo doing, thou ſhalt both ſaue thy ſelfe, and thoſe that heare thee. More eſpecially, wee muſt reade the Scriptures to thoſe ends for which the holy Ghoſt hath commended them vntounto vsus, as vſefull and profitable. And firſt, for doctrine and inſtruction; in which regard, 2. Tim. 3. 16.we are to reade them for the further inlightning of our minds, and informing of our iudgements, in the knowledge and acknowledgement of Gods will, that we may be directed thereby in all our wayes, for the leading of our liues in ſuch a courſe as may in all things bee acceptable vntounto God. For we are naturally blind and ignorant, and walking in darkeneſſe, and in the ſhaddow of death, we know not what to chuſe and what to refuſe, but the Word of God is a lampe vntounto our feet, and a light vntounto our Pſal. 119. 105.paths, which ſhining vntounto vsus in this darkeneſſe, guideth our feet into the way of peace. Of which light if we depriue our ſelues, we ſhall paſſe our Luk. 1. 79.liues in a more then Aegyptian darkeneſſe, and groping at noone day, ſhall eaſily be miſ-led into all ſinne and errour, according to that of Salomon; for the ſoule to be without knowledge, it is not good, and he who (wanting Pro. 19. 2.this light to guide him) haſteth with his feet, ſinneth, being ready to deceiue, and be deceiued. The ſecond end at which wee muſt ayme in our reading, is, that we may be eſtabliſhed in the truth, being inabled to defend it, and alſo to refute and conuince the errours and falſe doctrine which are contrary vntounto it, eſpecially thoſe wherewith it is moſt oppugned in the times and places wherein we liue. For if wee be conuerſant in the Scriptures, we ſhall be able to try the Spirits, whether they be of God or no, 1. Iob. 4. 1.and not receiue all we heare hand ouer head, and ſo be carried away with eueryevery wind of doctrine, but to bring them to bee tryed with the Touchſtone of Gods truth, and with the Bereans to ſearch the Scriptures, and by Act. 17. 11.them, to examine whether the things we heare be ſo or no. The third end at which we muſt ayme, is admonition, that wee may be able to checke our ſelues when we are going out of the way, and both take and giuegive warning to our ſelues and others, when either they or we are entring into errours in doctrine and practice, that we may be reclaimed, and not proceed Heb. 10. 24.in them to our further detriment. The fourth end, is reproofe and rebuke, that we may be able out of the Scriptures to apply Gods threatnings and checkes vntounto our ſelues and others, when as either we or they doe liue in any knowne ſinnes without repentance, that ſo we may by ſtrong hand be pulled (like fire-brands) out of the fire, and not ſuffered to periſh by Gods approching Iudgements. The fift and laſt ſpeciall end, which the Apoſtle expreſſeth in another place, is comfort and conſolation, that wee may be able to cheere vp our fainting and drooping hearts, and to ſtrengthen Rom. 15. 4.our weake hands and knees, againſt the manifold diſcouragements which affront vsus in our Chriſtian courſe, whether they be inward or outward, as our owne ſinnes, and the anger of God due vntounto them; our corruptions, vvants, and imperfections in our beſt actions; the tentations of our ſpirituall enemies, afflictions, and perſecutions; againſt which, and all others, the Scriptures as a rich Treaſury, affoord vntounto vsus plentifull conſolation, which being rightly applied, will ſufficiently harten vsus to goe on with comfort and ioy in the wayes of godlineſſe. And as in our reading wee Joh. 17. 17.muſt ayme at theſe particulars, ſo generally, that wee may be ſanctified with this Word of Truth thorowout, both in ſoules and bodies, and that 1. Theſ. 5. 23.we may be made perfect, being thorowly furniſhed vntounto all good workes.2. Tim. 3. 17.
§. Sect. 2 That we muſt obſerue the Theme and Argument.
The ſecond point to be conſidered, is the maner how we may ſo carry our ſelues in this exerciſe, as that we may performe it with moſt fruit and benefit; to which purpoſe the directions following may not vnprofitably be obſerued. As firſt, we are diligently to marke the Theme, queſtion, or mayne point which is handled in that Book or Chapter which we reade, and how the diſcourſe of the Aurthor tendeth to prooue or illuſtrate it, with the ſeuerall arguments which are produced to this end. Or if wee want skill to doe this, yet we may obſerue, if not by our owne collection, yet by helpe of the Authors paines, the ſumme and ſubſtance of all which, he deliuereth in the contents of the Chapters or Sections, which will giuegive great light to the vnderſtanding of all the reſt, when as wee know the mayne ſcope at which he aymeth, and how he frameth his diſcourſe, and what arguments and teſtimonies he vſeth to prooue or inforce that point which he propoundeth. To which purpoſe, it is alſo profitable to The ſecond Rule.obſerue (as neere as we can) what was the occaſion of the Authors writing, and to conſider the circumſtances of the perſons to whoſe vſe the writings were intended, and of the times wherein he wrote, with the ſtate of the people that liued in them, vntounto what ſinnes they were moſt addicted, and in what vertues and duties they were moſt defectiue; and how the Author cryeth downe the one, and perſwadeth them to the other. The order alſo and method which he vſeth, the coherence of the parts of his diſcourſe, and how he paſſeth from one point to another, will giuegive much light to the vnderſtanding of what we reade; which if wee neglect, and conſuſedly goe on, iumbling all together, wee ſhall make euen thoſe things which are plaine and eaſie, hard and intricate; obſerue little in much reading, and remember leſſe, and reape little profit by much paines.
§. Sect. 3 That we muſt obſerue a due order in our reading, and make choyce of fitteſt Authors.
With like care we muſt obſerue a due order in our owne reading, making choyce of ſuch Authors as are fitteſt for our owne capacity and vſe, and ſo proceeding by degrees from thoſe which are moſt eaſie, to ſuch as are more difficult, as we increaſe in knowledge and vnderſtanding. Firſt, our care muſt be to lay a ſure foundation, by reading diligently ſome profitable Catechiſme, containing the maine points of Chriſtian Religion, not thinking it to bee read ſufficiently, although we hauehave gone ouer it diuers times, till we ſo thorowly vnderſtand & remember it, that we are able to giuegive an account, though not in the ſame words, yet in reſpect of the matter and ſubſtance, of all the points contained in it, and as the Apoſtle ſpeaketh, to giuegive a reaſon of our faith and hope, 1. Pet. 3. 15.whereby we ſhall not onelyonly be armed againſt all errours and lyes, when as wee are able to examine all we reade, according to the rule and analogie of faith, but alſo ſhall with much more eaſe vnderſtand all other diſcourſes, which without this helpe will be darke and obſcure. For want of which order obſerued in reading, it is pittifull to ſee how many that thinke themſelues great proficients, and euen able to teach others, not being thus grounded, are eaſily carryed away with eueryevery winde of doctrine, and being themſelues deceiued, for want of skill to examine what they reade and heare, are ready alſo to deceiue others. So impoſſible a thing it is to amend ſuch errours as are committed in the foundation, though wee bee neuer ſo curious in the reſt of the building. But though our firſt care muſt be in laying the foundation, yet wee muſt not reſt there, but proceede and goe forward, till wee be built vp in knowledg vntounto ſome perfection; we muſt not, whilſt we are babes in Chriſt, out of pride and curioſity, affect ſtrong meates, which are of too hard diſgeſtion for our weake ſtomacks, but hunger after 1. Pet. 2. 1, 2.the ſincere milke of the Word, and maine principles of Chriſtian Religion. With which, when wee are well nouriſhed and growne to ſome ſtrength, wee muſt, as the Apoſtle ſaith, leaue the principles of the Doctrine Heb. 6. 1.of Chriſt, namely, the foundation of repentance from dead workes, and faith towards God, &c. and goe on vntounto perfection; and ſtudie both the holy Scriptures, and ſuch Authors as thoſe beforenamed, which will thorowly inſtruct vsus in the whole body of diuinity. In which, when we hauehave made ſome good proceedings, we ſhall be fit to reade Treatiſes of any argument, which more thorowly handle ſpeciall parts of Religion, wherein we deſire to be ſpecially informed, or to hauehave them effectually preſſed vponupon our hearts and conſciences.
§. Sect. 4 That the deuoute Reader is not to reade many bookes of the ſame argument, but to make choyce of ſome few which are beſt.
The fourth rule of direction, which I would commend to the deuout Chriſtian in his reading, for the better inabling of him in the duties of a godly life (for I doe not take vponupon me to preſcribe directions vntounto the learned in their ſtudies, but rather deſire to bee directed by them) is, that they make choyce, not of many bookes of the ſame argument, but of ſuch as either in their owne iudgements & experience, or by the direction of others, they know to be beſt and fitteſt, for the informing of their iudgements, in all things neceſſary for their ſaluation, and ſanctifying of their hearts and affections, & that they do not ſo much affect the reading of many Authors, as to ſtudie thorowly thoſe which they do reade, & by diſtinguiſhing them through ſerious meditation, to turne them in wholeſome nouriſhment for the preſeruing of their ſpirituall health, and the ſtrengthening of them in all the graces of Gods Spirit. For there is no end of making, ſo neither of reading many bookes; and much reading in this kinde, is a wearineſſe to the fleſh. Eccleſ. 12. 12.And therefore as thoſe which are inuited to a great feaſt, doe not, if they hauehave care of their health, eate a little of eueryevery diſh, or more then their ſtomackes can well diſgeſt, ſeeing the ſuperfluities would turne to crudities, and breede ill humours and obſtructions in the body: ſo in that great variety of ſpirituall food, which in theſe dayes is ſet before vsus, cooked and dreſſed after diuers manners, it is not the beſt courſe for a Chriſtian, who hath a care of his ſoules health, to feede of many or more then hee is able by meditation to diſgeſt, ſeeing this would but the more weaken and confound the memory, and vnſettle his iudgement, ſo as he cannot tell what to take and what to leaue, and fill his minde with raw conceits and indigeſted opinions; but to make choyſe of ſome of the moſt approued Authors in eueryevery kinde, and to ſtudie thorowly, till he hath turned them to good nouriſhment, and doth feele his ſoule refreſhed and ſtrengthened by them. And as it is not the beſt way for any that intendeth to make himſelfe a good States-man, to ramble and runne ouer in his trauailes, many countreys, ſeeing much, and making vſe of little for the improuing of his knowledge and experience in State-policie; but rather to ſtay ſo long in eueryevery place, till he hauehave noted thoſe things which are beſt worthy his obſeruation; ſo alſo is it in the trauailes and ſtudies of the minde, by which if we would be bettered in our iudgements and affections, it is not our beſt courſe to run ſlightly ouer many things, taking onelyonly ſuch a general view of them, as ſomewhat increaſeth our ſpeculatiue knowledge; but to reſt vponupon the points wee reade, that wee may imprint them in our memories, and worke them into our hearts and affections, for the increaſing of ſauing knowledge, which chiefely conſiſteth in feeling and experience. Which courſe if wee take, we ſhall profit more by one good booke often read, and thorowly pondered, then by running ouer a multitude after a ſuperficiall manner. For if men of ordinary capacities and memories can hardly in once or twice reading of a booke, attaine vntounto the true ſenſe and meaning of the Author, nor comprehend many of his notions and mayne intentions, in all the particulars of his diſcourſe, in their vnderſtandings onelyonly; eſpecially conſidering that the minde of the moſt diligent reader is often carried away with diſtractions of many kindes; how much leſſe is it poſſible to conuert theſe ſpirituall treaſures, at the firſt view, to all their ſpeciall and ſeuerall vſes, to lay them vp orderly in our memories, that when wee hauehave moſt neede, wee may know where to finde them, to worke them into our hearts and affections, that wee may hauehave ſenſe and feeling of their fruite and benefit, for inward ſanctification and outward practice in the duties of godlineſſe?
§. Sect. 5 That we muſt labour to vnderſtand thorowly what we reade.
The fifth point to bee obſerued in this exerciſe is, that wee reade with vnderſtanding, and that hauing made choyſe of ſuch bookes as are within the compaſſe of our capacity, we doe not content our ſelues with a ſlight peruſall, but that wee thorowly vnderſtand what wee reade, and not paſſe to a new point, till wee ſee in ſome ſort the meaning of that wee laſt had in hand. The which rule hath place chiefely in reading of the Scriptures priuately by our ſelues, wherein it is better to reade fiue words with the vnderſtanding, then ten thouſand when we vnderſtand the meaning of them no more, then if they were 1. Cor. 14. 19.written in a ſtrange language. In which regard their practice bringeth little profit, who ſet themſelues (as it were) to their taske, in reading ouer the Bible eueryevery yeere, and ſo many Chapters eueryevery day, if they reſt in the deede done, and hauehave little care how they doe it, and take more paines in reading ouer the words, then in attaining to their meaning; vntounto whom, if Philips queſtion to the Eunuch were propounded; Vnderſtandeſt thou what thou readeſt? they were not able to ſhape vntounto it ſo good an anſwere; ſeeing they want not ſo much an Acts. 8. 30.interpreter to expound darke prophecies, as an intentiue and induſtrious minde, ſetting it ſelfe to vnderſtand what it is able by ſtudy to comprehend. The which I ſpeake not to diſcourage any in this exerciſe (farre be it from me to quench the ſmoking flaxe) but rather to perſwade them to continue it ſtill with more fruite and benefit, the taſte and feeling whereof can onelyonly make them conſtant in it; for who delighteth long to feede on that meate, wherein he findeth no relliſh or ſweeteneſſe? neither is it my meaning, that in reading the Scriptures, men of ordinary callings and gifts ſhould tye themſelues to vnderſtand all they hauehave read, before they proceede further; for many points are ſo deepe and myſticall, that for the vnderſtanding of them, they will thorowly exerciſe the greateſt learning and beſt wits, yea oftentimes, euen ſuch with much ſtudie ſhall not be able to comprehend them: but onelyonly I would not hauehave any negligently to ſlight ouer what they reade, but ſeriouſly to apply their mindes to vnderſtand as much as they can; and as for places of difficulty, they are not by them to be ſtopped in their courſe of reading, (as it were with blocks lying in their way) but to paſſe by them vntounto more eaſie and plaine paſſages, vnleſſe their leyſure, learning and liberty will afford them the helpe of ſome good Commentary to cleare their doubt. OnelyOnly they may take notice of ſuch difficult places, as they thinke would, if they were well vnderſtood, bee moſt profitable for their vſe, and ſeeke to be reſolued of them, by ſome of more knowledge and learning, and chiefely of their owne Miniſter, whoſe lips ſhould preſerue knowledge, that the people committed to his charge, may ſeeke the Law at his mouth. Mal. 2. 7.Wherein notwithſtanding two cautions are to be obſerued: firſt, that the points wherein they deſire reſolution, be not ſlight and triuiall, but of ſpeciall moment and vſe, ſeeing it is not fit that their Paſtour, who is to apply himſelfe in his ſtudies for the publike ſeruice of the Congregation, ſhould ſpend too much of his time in giuing ſatisfaction to eueryevery particular man, that commeth vntounto him in eueryevery vſeleſſe doubt, wherin he ſhould be wholy taken vp, and made vnſeruiceable vntounto the reſt of his charge. In which reſpect it is alſo fit, that men ſhould make choice of ſuch times, when as he is vſually moſt free from his owne ſerious imploiments, and not (as it is the cuſtome of many) when as themſelues are at beſt leyſure. And ſecondly, that they doe not preſently run vntounto him at the firſt appearing of any difficulty, but after they hauehave vſed their beſt indeuours, to ſatisfie their doubts by their owne ſerious ſtudies. For if it were vnreaſonable amongſt the Ancients (as Plutarch recordeth) to borrow water of their neighbours, vntill they had firſt digged to the clay, vſing their labour and indeuour to finde a ſpring in their owne grounds for their owne vſe; by the ſame reaſon it may be thought as vnfit to trouble others (at leaſt vnſeaſonably) about reſoluing our doubts, till our ſelues hauehave indeuoured (though in vaine) to reſolue them by our owne ſtudies.
§. Sect. 6 That we muſt ioyne with our reading, ſerious Meditation.
The ſixth rule of direction in our reading, is, that we ioyne with it ſerious meditation, pondring and weighing well the point in hand, before we paſſe to another, when we finde it of ſpeciall vſe; either that we may more fully conceiue it in our vnderſtanding; if it be a materiall thing which wee knew not before; or better imprint it in our memories, if knowing we had forgotten it; or worke it into our hearts and affections, if we had not a liuely ſenſe and feeling of it; or fruitfully practiſe it in our liues, if we hauehave formerly neglected it, eſpecially when as we finde it powerfully preſſed by the Author vponupon the heart and conſcience. And thus it is profitable, after that we hauehave priuately read a Chapter of the Bible, to meditate a while vponupon it, and to recall vntounto our remembrance what remarkable things we hauehave obſerued for the better informing of our iudgements and ſanctifying of our hearts. As what doctrine we hauehave learned for our better inſtruction; what errour in our iudgement hath beene refuted; how we hauehave beene admoniſhed or reprooued for any ſinne, which we are prone vntounto or hauehave committed; what promiſes made to any vertue and grace or holy dutie, for our better incouragement to imbrace and practiſe it; what threatnings againſt vice and ſinne to withdraw vsus from them, or to mooue vsus to riſe out of them by repentance, if we hauehave falne into them; what examples we hauehave obſerued of Gods Iudgements vponupon the wicked for their ſinnes, or of his bleſſings and benefits vponupon the faithfull, whereby he hath richly rewarded their ſeruice, and thereby encouraged vsus to follow them in their holy practice; what gracious deliuerances we hauehave noted of thoſe who hauehave truſted in God, for the confirmation of our Faith and affiance in him; finally, what comforts and conſolations, we hauehave obſerued to incourage vsus in Gods ſeruice in the middeſt of all afflictions and perſecutions. Which courſe if we ſhould take in our reading, it would not be much leſſe profitable then meditation, of which we hauehave before intreated, ſeeing it would not onelyonly increaſe our knowledge, and inlighten our mindes, but alſo worke the things knowne into our hearts and affections, and moue and inable vsus to put them in practice in our liues. Whereas though we read much, and doe not vſe this helpe, it is but like the eating of much meate, that is neuer diſgeſted in the ſtomake; which may puffe men vp with the winde of ſpeculatiue knowledge, but ſeldome 1. Cor. 8. 1.turneth vntounto any wholeſome nouriſhment. But yet this dutie of meditation after reading, cannot bee performed to any purpoſe, vnleſſe another goe before it, which is to vſe, whileſt we are readding, all attention of minde vntounto the things read, that we may not onelyonly conceiue and vnderſtand them, but orderly diſpoſe and lay them vp as we goe, in our memories, that afterwards we may recall them into remembrance, and ſo more thorowly weigh and ponder them. To which end we muſt in this exerciſe (as much as in vsus lieth) baniſh out of our mindes all worldly diſtractions and wandring thoughts, that we may wholy intend the action in hand. And this the Apoſtle ſeemeth to imply, where he exhorteth Timothy not ſimply to read, but to attend vntounto reading, ſetting himſelfe ſo ſeriouſly about it, as that no other 1. Tim. 3. 13.thing in the meane while ſhould withdraw him from it, either in reſpect of the maine duty, or right manner of performing it.
§. Sect. 7 That we muſt reade with affection and deuotion, applying all to vſe.
The ſeuenth rule is, that we read with affection and deuotion, applying all vntounto our ſelues, according to the nature of the ſubiect matter for ſpirituall vſe; framing and faſhioning our hearts vntounto it, and changing and varying our affections, as the matter is varied & changed. For that counſell which one giueth for the reading of the Pſalmes, may in the peruſing of other parts of Scripture and holy writings, be profitably obſerued. If (ſaith he) the Pſalme prayeth, doe yee alſo pray; if it mourneth, Et ſi orat Pſalmus, orate; & ſigemit, gemite; et ſi gratulatur, gaudete, &c. Auguſt. in Pſal. 30. Conc. 3.mourne ye; if it congratulateth and reioyceth, reioyce ye likewiſe; if it hopeth, hope ye; if it feareth, doe ye alſo feare; for all things that are here written, are our looking glaſſe, that we may compoſe our ſelues as it directeth. Thus the Apoſtle telleth vsus, that whatſoeuer things were written aforetime, were written for our learning; whereby he vnderſtandeth, not onelyonly the information of our iudgements, but alſo the working of them into our hearts and affections for ſpirituall vſe, as the words following doe plainly ſhew, that we through patience and comfort of the Scriptures might hauehave hope. And Rom. 15. 4.ſo Eliphaz hauing ſhewed the miſerable end of wicked men, and the happy end of Gods chaſtizements vntounto his children, he thus concludeth his diſcourſe: Loe this, we hauehave ſearched it, ſo it is; heare it, and know thou it for thy ſelfe, that is, for thine owne ſpeciall vſe and benefit, by applying Iob. 5. 27.it to thy preſent condition and eſtate. More eſpecially, when the Scriptures teach, we are to receiue inſtruction for the inlightning of our owne mindes; when they admoniſh, we are to take warning; when they reproue, we are to be checked; when they comfort, we are to be cheared & incouraged; when they commend any grace, we are to deſire and imbrace it; when they command any dutie, we are to hold our ſelues enioyned to doe it; when they promiſe, we are to hope; when they threaten, we are to be terrified, as if the iudgement were denounced againſt vsus; and when they forbid any ſinne, we are to thinke that they forbid it vntounto vsus. By which application, we ſhall make all the rich treaſures contained in the Scriptures, wholy our owne, and in ſuch a powerfull and peculiar maner enioy the fruit and benefit of them, as if they had beene wholy written for vsus, and for none other elſe beſides vsus.
§. Sect. 8 That we muſt reade orderly with diligence and conſtancy.
The laſt rule to be obſerued in our reading, is, that we proceed in it after an orderly maner, with diligence and conſtancie, and not by fits and ſnatches, here a Chapter and there another, or onelyonly the beginnings of bookes, and then laying them aſide, and taking others in hand, of which we are as ſoone wearie as of the former, only out of nouelty and to feed our vaine curioſity, without any true deſire of edification and ſpirituall profit. But when vponupon ſound aduice, wee hauehave made choyce of a booke, we are not to giuegive it ouer till we come to the end. Yea if we finde it ſound and ſauoury, vſefull and profitable, we are to read it againe and againe, as before I hauehave ſhewed, neuer thinking that we hauehave peruſed it ſufficiently, till we hauehave thorowly vnderſtood it, layd it vp in our memories, applied it to our hearts, and drawne it into vſe and practice. The which conſtant courſe, as we muſt obſerue in our ſtudie of other godly bookes, ſo eſpecially in reading the holy Scriptures, the which muſt not be read by pieces without order, as the Booke hapneth to open, when we take it into our hand, but the beſt way is, in our ordinarie courſe to begin at the beginning, and ſo to proceed till we come to the end. The which will be a notable helpe both for the vnderſtanding of the matter, and the Hiſtory of the Bible, when as we obſerue the coherence, and how one thing dependeth vponupon another: which if it be interrupted, cauſeth much obſcuritie, and maketh vsus vnacquainted with the whole Counſell of God, ſeeing by reaſon of this confuſion, we ſhall reade many things often, and as many others neuer at all. The which rule hath place in our ordinarie courſe of reading onelyonly: for vponupon extraordinary occaſions, it is fit and neceſſarie to reade in any place as the occaſion requireth; As alſo ſome ſpeciall parts of holy Scriptures, more often then others, which are moſt full and fertill of ſpirituall inſtructions, and moſt profitable for edification, which out of our ordinarie courſe we may reade, when we get any fit leiſure and opportunitie. Againe, though in our ordinarie reading no portion of Scriptures is alwaies to be paſſed ouer, ſeeing all is profitable for ſome vſes and purpoſes; yet (ſauing other mens better iudgement) I thinke that ſome parts may be read much more ſeldome then others, eſpecially by common Chriſtians of meane knowledge and capacity, who are able to make little vſe of them; as the Chapters which containe nothing but Genealogies, thoſe in the New Matth. 1. Luk. 3.Teſtament excepted, the Leuiticall law abrogated by Chriſt, contayning the ceremonies of Gods ſeruice, wherof we can make vſe only as they were types & ſhadowes of Chriſt, which cannot eaſily be done by ordinarie wits; the building of the Tabernacle & Temple, with many Chapters in diuers of the Prophets, which are either ſo obſcure, or ſo fitted to diuers Nations, againſt whom they denounced Gods iudgements, that few can vnderſtand them, who are not acquainted with the ſtate of thoſe Countries, and Hiſtories of thoſe times, which are out of the reach of ordinary Chriſtians, to whom chiefely I write, and not ſo vſefull as other parts of holy Scriptures to thoſe who are moſt learned, for the helping them forward in the duties of a godly life, but only profitably ſerue for ſpeciall purpoſes and vſes, for which the Holy Ghoſt did principally intend them. In which regard I hauehave found it profitable, to reade ouer the whole Scriptures ſeriouſly twice or thrice, and to obſerue as we goe, both theſe Chapters of leſſe ordinarie vſe, and others of greateſt excellencie, and moſt profitable for our edification, and as we goe, to prefix before them, with our pen, a ſeuerall marke: as for example; before the former ſort, this *; before the other, this ❀, or ſome ſuch like: that we may readily chuſe the one vponupon extraordinary occaſions, and more ſeldome reade the other in our ordinary courſe. The which I preſcribe to none, but onelyonly propound, and ſo leaue it vntounto eueryevery ones choyce, either to vſe or not to vſe it, as they ſhall thinke moſt fit for their owne profit. OnelyOnly this I would perſwade eueryevery good Chriſtian, as a matter moſt profitable and neceſſary, that they would reade the holy Scriptures with all diligence, not only at their idle houres, when they hauehave nothing elſe to doe, but making it one of their moſt important buſineſſes, to borrow ſome time for it frō their ordinary imployments; yea euen from their ſleepe, rather then to want time any day ſtudiouſly to reade ſome part of holy Scriptures: and finally, that they bee not onelyonly thus diligent by fits and flaſhes, reading much one day, and nothing in another, but that they keepe themſelues conſtantly (as neere as they can) to a ſettled courſe, ſeeing he commeth ſooner, and more ſurely to his iourneys end, who obſerueth a diſcreet conſtancy in his trauels, though he goeth but a ſlow pace, then another who by ſpurts and fits rideth vponupon his gallop, and not minding his iourney, ſpendeth the moſt part of his time in needleſſe ſtayes vponupon the way.
§. Sect. 9 Of the fitteſt time for this exerciſe of reading.
And ſo much concerning the things which are to be obſerued in the manner of our reading. The next poynt to bee conſidered, is the time, which we may moſt fitly allot to this exerciſe, when we are to performe it, and how long it muſt be continued. For either of which no certaine rule can be giuen, but they muſt be left to be determined by eueryevery Chriſtians diſcretion and deuotion, according to their ſeuerall occaſions and opportunities. We are generally fitteſt for this, and other ſpirituall exerciſes of like nature, in the morning, when our ſpirits and wits are freſheſt; or if we be not drowzie when we goe to bed: becauſe things which are laſt thought vponupon, are better imprinted in the memory, when as they hauehave had, without diſturbance of other buſineſſe, ſome time of ſettling, eſpecially if we recall them to mind the next morning. But ſome mens buſineſſes will allow rather ſome other time, in ſome other part of the day; hauing then little enough for more neceſſary duties, as prayer and meditation. In which regard, the Chriſtian is to bee left vntounto his owne diſcreet choyce, when his occaſions will giuegive him fitteſt opportunity, ſo that they doe not neglect it altogether. Some who abound in leiſure and meanes, may chuſe that time which they finde moſt fit; others which earne their liuings by their labours, or are otherwiſe taken vp with many and important buſineſſes, either priuate or publike, muſt take ſuch times as will beſt ſtand with their waighty affaires. Yet let eueryevery one allow a little to this profitable exerciſe, and euen thoſe who are moſt pinched with pouerty, and ſo preſſed with the waight of important imployments, that they can finde no leiſure in the weeke dayes; yet in any caſe let them not omit it vponupon the Lords Day, which is wholly to bee ſet apart from all worldly buſineſſes, and to be all ſpent in ſuch ſpirituall exerciſes. So likewiſe the time of continuing in reading, cannot bee ſtinted and limited to any certaine and conſtant ſpace, but muſt bee meaſured by our deuotion, and other affaires. Only this may be generally ſaid, that ſeeing much reading is a wearines to the fleſh, and wearines dulleth the appetite, and cauſeth diſtaſte; therefore it is beſt not to reade ouermuch at one time, but to leaue with an appetite, that we may returne vntounto it againe with more delight, and not to let wearines and ſatiety, but wiſdome and diſcretion put an end vntounto it.
§. Sect. 10 Of the wofull neglect of this holy exerciſe.
But though this counſell be good, yet few in theſe dayes do greatly need it, ſeeing it is ſo wofully neglected amongſt the moſt who profeſſe Chriſtianity, that there is much more need of a ſpur to haſten our ſpeed, then of a bridle to reſtraine vsus from running our ſelues out of breath. For many there are, who otherwiſe in their iudgements hold this exerciſe of reading as commendable and profitable, that are yet ſo wholly addicted to the world, that they can ſcarce finde any leiſure in any one day of the weeke, to ſpend ſome time in this religious exerciſe, but are wholly taken vp with ſuch imployments, as will bring vntounto them ſome earthly profit, or with the cares of this life, and forecaſting of their buſineſſe for their beſt aduantage. Others abounding in leiſure, rather then they will ſpend any time in this profitable exerciſe (the which notwithſtanding is irkeſome and tedious, when they are idle and hauehave nothing to doe,) do wholly giuegive themſelues ouer to ſports and paſtimes, hunting and hawking, carding and dicing, dancing and reuelling, or elſe idle and vaine communication, and complementall viſitations, heereby preparing againſt themſelues a fearefull reckoning, when being called to giuegive vp their accounts, before the ſupreme Iudge of heauen and earth, how they hauehave ſpent that precious time which he hath allowed vntounto them to glorifie him, and make their Calling and Election ſure, they ſhall be conſtrained to giuegive euidence againſt themſelues, out of the bookes of their owne conſciences, that they hauehave ſpent almoſt all their time in things vaine and wicked, ſeruing therby the diuell, the world, and their owne carnall luſts, and little or none at all in ſpirituall exerciſes, and in the duties of Gods ſeruice. Neither will it (at this day) any thing auaile vsus to ſay, that we had ſo much worldly buſines, that we could not intend this, and ſuch religious exerciſes, ſeeing God in his Law hath abſolutely required them, not diſpencing with vsus vponupon any Deut. 17. 19.pretence of buſines. For euen Kings and great Commanders, who hauehave greateſt, and moſt important imployments, both in warre and peace, are Joſh. 1. 8.not withſtanding expreſly inioyned to reade and meditate in Gods Law. The which was accordingly performed by holy Dauid, though hee had as many diſtractions, and waighty imployments as any other. Yea, then it Pſal. 119.will be told vsus, if we will not know it before, that we were chiefly ſent into the world, that we might do ſeruice vntounto our Lord and Maſter, who hath created and redeemed vsus, which therfore ought to hauehave bin preferred before all other imployments; & that the duties of Gods ſeruice, and meanes fitting vsus vntounto it, was that one thing neceſſary, and our main and chiefe buſines, Luk. 10. …2.vntounto which all other buſineſſes & worldly affaires, which tend only to maintain our momentany and vncertaine liues, & to vphold our brittle & mutable eſtates, for a moment of time, in reſpect of eternity, ought to hauehave Mat. 6. 33.giuen place, if both of them could not ſtand together; as they ordinarily might, if we were not too greedy in purſuing theſe worldly trifles with an vnſatiable appetite, or wanted not wiſedome and diſcretion to performe duties of both kinds in due order and time.