The Lively Oracles Given to Us, Section 8

The Lively Oracles Given to Us · Section 8

p. 193SECT. VIII. Neceſſary cautions to be us'd in the reading of the holy Scriptures.

IT is a common obſervation, that the moſt generous and ſprightly Medicins; are the moſt unſafe, if not appli'd with due care and regimen: And the remark holds as well in ſpiritual as corporal remedies. The Apoſtle aſſerts it upon his own experience, that the doctrin of the Goſpel, which was to ſom the ſavor of life unto life, was to others the ſavor of death, 2 Cor. 2.15. And the ſame effect that the oral Word had then, the written Word may have now; not that either the one or the other have any thing in them that is of it ſelf mortiferous, but becomes ſo by the ill diſpoſition of the perſons who ſo pervert it. It is therefore well worth our inquiry, what qualifications on our part are neceſſary to make the Word be to us what it is in it ſelf, the power of God unto ſalvation, Rom. 1.16. Of theſe ſom are previous before our reading, ſom are concomitant with it, and ſom are ſubſequent and follow after it.

2. OF thoſe that go before, ſincerity is a moſt eſſential requiſit: by ſincerity, I mean p. 194an upright intention, by which we direct our reading to that proper end for which the holy Scriptures were deſign'd; viz. the knowing Gods will in order to the practicing it. This honeſt ſimplicity of heart is that which Chriſt repreſents by the good ground, where alone it was that the ſeed could fructify, Mat. 13.8. And he that brings not this with him, brings only the ſhadow of a Diſciple. The word of God, is indeed, ſharper then a two-edged ſword, Heb. 4.12. but what impreſſion can a ſword make on a body of air; which ſtill ſlips from, and eludes its thruſts? And as little can all the practical diſcourſes of holy Writ make on him, who brings only his ſpeculative faculties with him, and leaves his will and affections behind him; which are the only proper ſubjects for it to work on.

3. TO this we may probably impute that ſtrange inefficaciouſneſs we ſee of the Word. Alas, men rarely apply it to the right place: our moſt inveterat diſeaſes lie in our morals; and we ſuffer the Medicin to reach no farther then our intellects. As if he that had an ulcer in his bowels ſhould apply all his balſoms and ſanatives only to his head. 'Tis true, the holy Scriptures are the treſuries of divine Wiſdom; the Oracles to which we ſhould reſort for ſaving knowledg: but they are alſo the rule and guide of holy Life: and he that covets to know Gods will for any purpoſe but to practice p. 195it, is only ſtudious to entitle himſelf to the greater number of ſtripes, Luk. 12.47.

4. NAY farther, he that affects only the bare knowledg, is oft diſappointed even of that. The Scripture, like the Pillar of fire and cloud, enlightens the Iſraelites, thoſe who ſincerely reſign themſelves to its guidance; but it darkens and confounds the Egyptians, Ex. 14.20. And 'tis frequently ſeen, that thoſe who read only to become knowing, are toll'd on by their curioſity into the more abſtruſe and myſterious parts of Scripture, where they entangle themſelves in inextricable mazes and confuſions; and inſtead of acquiring a more ſuperlative knowledg, looſe thoſe eaſy and common notions which lie obvious to every plain well meaning Reader. I fear this Age affords too many, and too frequent inſtances of this; in men who have loſt God in the midſt of his Word, and ſtudied Scripture till they have renounc'd its Author.

5. AND ſure this infatuation is very juſt, and no more then God himſelf has warn'd us of, who takes the wiſe in their own craftineſs, Job. 5.12. but appropriates his ſecrets only to them that fear him, and has promis'd to teach the meek his way, Pſal. 25.9.14. And this was the method Chriſt obſerv'd in his preaching; unveiling thoſe truths to his Diſciples, which to the Scribes and Phariſees, his inquiſitive, yet refractory hearers, he wrapt up in parables: p. 196not that he diſlik'd their deſire of knowledg, but their want of ſincerity: which is ſo fatal a defect as blaſts our purſuits, tho of things in themſelves never ſo excellent. This we find exemplifi'd in Simon Magus, Acts 8. who tho he coveted a thing in it ſelf very deſirable, the power of conferring the holy Ghoſt, yet deſiring it not only upon undue conditions, but for ſiniſter ends, he not only miſt of that, but was (after all his convincement by the Apoſtles miracles, and the engagement of his Baptiſm) immerſt in the gall of bitterneſs; and at laſt advanc'd to that height of blaſphemy, as to ſet up himſelf for a God; ſo becoming a laſting memento, how unſafe it is to prevaricate in holy things.

6. BUT as there is a ſincerity of the Will in order to practice, ſo there is alſo a ſincerity of the underſtanding in order to belief; and this is alſo no leſs requiſit to the profitable reading of Scripture. I mean by this, that we come with a preparation of mind, to embrace indifferently, whatever God there reveles as the object of our Faith: that we bring our own opinions, not as the clue by which to unfold Scripture, but to be tried and regulated by it. The want of this has bin of very pernicious conſequence in matters both of Faith and ſpeculation. Men are commonly prepoſſeſt ſtrongly with their own notions, and their errand to Scripture is not to lend them p. 197light to judg of them, but aids to back and defend them.

7. OF this there is no Book of controverſy that do's not give notorious proof. The Socinian can eaſily over-look the beginning of Saint John, that ſaies, The Word was God, Jo. 1.1. and all thoſe other places which plainly aſſert the Deity of our Savior; if he can but divert to that other more agreeable Text, that the Father is greater then I. Among the Romaniſts, Peters being ſaid to be firſt among the Apoſtles, Mat. 10.2, and that on that Rock Chriſt would build his Church, Mat. 16.18. carries away all attention from thoſe other places where Saint Paul ſaies he was not behind the very chiefeſt of the Apoſtles, 2 Cor. 11.5. that upon him lay the care of all the Churches, 2 Cor. 11.28. and that the Church was not built upon the foundation of ſom one, but all the twelve Apoſtles, Revel. 21.14. So it fares in the buſineſs of the Euchariſt: This is my body, Mat. 26.26. carries it away clear for Tranſubſtantiation, when our Saviors calling that which he drunk the fruit of the vine, Mat. 26.29. and then Saint Pauls naming the Elements in the Lords Supper ſeveral times over Bread and Wine; The Bread that we break, is it not the Communion of the Body of Chriſt: the Cup that we bleſs, is it not the Communion, &c. 1 Cor. 10.16. And again, He that eats this Bread, and drinks this Cup unworthily, &c. 1 Cor. 11.29. p. 198can make no appearance of an Argument.

8. THUS men once engag'd ranſac for Texts that carry ſom correſpondency to the opinions they have imbibed; and thoſe how do they rack and ſcrue to bring to a perfect conformity; and improve every little probability into a demonſtration? On the other ſide, the contrary Texts they look on as enemies, and conſider them no farther then to provide fences and guards againſt them: So they bring Texts not into the ſcales to weigh, but into the field to skirmiſh, as Partizans and Auxiliaries of ſuch or ſuch opinions.

9. BY this force of prepoſſeſſion it is, that that ſacred Rule, which is the meſure and ſtandard of all rectitude, is it ſelf bow'd and diſtorted to countenance and abet the moſt contrary tenets: and like a variable picture, repreſents differing ſhapes according to the light in which you view it. And ſure we cannot do it a worſe office then to repreſent it thus diſſonant to it ſelf. Yet thus it muſt ſtill be till men come unbiaſt to the reading of it. And certainly there is all the reaſon in the world they ſhould do ſo: the ultimate end of our faith is but the ſalvation of our ſouls, 1 Pet. 1.9. and we may be ſure the Scripture can beſt direct us what Faith it is which will lead us to that end.

p. 19910. WHY ſhould we not then have the ſame indifference which a traveller hath, whether his way lie on this hand or that; ſo as it be the direct road to his journies end? For altho it be infinitly material that I embrace right principles, yet 'tis not ſo that this ſhould be right rather then the other: and our wiſhes that it ſhould be ſo, proceed only from our prepoſſeſſions and fondneſs of our own conceptions, then which nothing is more apt to intercept the clear view of truth. It therefore nearly concerns us to depoſit them, and to give up our ſelves without reſerve to the guidance of Gods Word, and give it equal credit when it thwarts, as when it complies with our own notions.

11. WITHOUT this, tho we may call Scripture the rule of Faith, and judg of controverſies; yet 'tis manifeſt we make it not ſo, but reſerve ſtill the laſt appeal to our own prejudicat phancies: and then no wonder, tho we fall under the ſame occoecation which our Savior upbraids to the Jews, that ſeeing we ſee not, neither do we underſtand, Mat. 13.14. For he that will not be ſav'd Gods way, will hardly be ſo by his own. He that reſolves not impartially to embrace all the Scriptures dictats, comes to them as unſincerely, as the remnant of the Jews did to Jeremiah to inquire of the Lord for them, which he no ſooner had don, but they proteſt againſt his meſſage, p. 200Jer. 42.20. and may expect as fatal an event.

12. BUT there are a ſet of men who deal yet more inſincerely with the Word; that read it inſiduouſly, on purpoſe to collect matter of objection and cavil: that with a malicious diligence compare Texts in hope to find contradictions; and read attentively, but to no other end then to remark incoherences and defects in the ſtile: which when they think they have ſtarted, they have their deſign; and never will uſe a quarter of the ſame diligence in conſidering how they may be ſolv'd, or conſulting with thoſe who may aſſiſt them in it. For I think I may appeal to the generality of thoſe who have rais'd the loudeſt clamors againſt the Scripture, whether they have endeavor'd to render themſelves competent judges of it by inquiring into the Originals; or informing themſelves of thoſe local Cuſtoms, peculiar Idioms, and many other circumſtances, by which obſcure Texts are to be clear'd. And tho I do not affirm it neceſſary to ſalvation that every man ſhould do this; yet I may affirm it neceſſary to him that will pretend to judg of the Bible: and he that without this condems it, do's it as manifeſt injury, as a Judg that ſhould paſs ſentence only upon the Indictment, without hearing the defence.

13. AND certainly there cannot be any p. 201thing more unmanly and diſingenouos, then for men to inveigh and condemn before they inquire and examin. Yet this is the thing upon which ſo many value themſelves, aſſuming to be men of reaſon, for that for which the Scripture pronounces them brute beaſts, viz. the ſpeaking evil of thoſe things they underſtand not, 2 Pet. 2.12. Would men uſe due diligence, no doubt many of thoſe ſeeming contradictions would be reconcil'd, and the obſcurities clear'd: and if any ſhould after all remain, he might find twenty things fitter to charge it on, then want of verity or diſcourſe in the inſpir'd writers.

14. ALAS what human writing is there of near that Antiquity, wherein there are not many paſſages unintelligible? And indeed, unleſs modern times knew all thoſe national cuſtoms, obſolete Laws, particular Rites and Ceremonies, Phraſes and proverbial Sayings, to which ſuch ancient Books refer, 'tis impoſſible but ſom paſſages muſt ſtill remain obſcure. Yet in theſe we ordinarily have ſo much candor, as to impute their unintelligibleneſs to our own ignorance of thoſe things which ſhould clear them, the improprieties of ſtile, to the variation that times make in dialects, or to the errors of Scribes, and do not preſently exclame againſt the Authors as falſe or impertinent, or diſcard the whole Book for ſom ſuch paſſages.

p. 20215. AND ſure what allowances we make to other Books, may with more reaſon be made to the Bible; which having bin writ ſo many Ages ſince, paſt thro infinit variety of hands, and (which is above all) having bin the object of the Devils, and wicked mens malice, lies under greater diſadvantages then any human compoſure: And doubtleſs men would be as equitable to that as they are to others, were it not that they more wiſh to have that falſe or irrational then any other Book. The plain parts of it, the precepts and threatnings ſpeak clearer then they deſire, gall and fret them; and therefore they will revenge themſelves upon the obſcurer: and ſeem angry that there are ſom things they underſtand not, when indeed their real diſpleſure is at thoſe they do.

16. A ſecond qualification preparatory to reading the Scripture is reverence. When we take the Bible in our hands, we ſhould do it with other ſentiments and apprehenſions then when we take a common Book; conſidering that it is the word of God, the inſtrument of our ſalvation; or upon our abuſe of it, a promoter of our ruin.

17. AND ſure this if duly apprehended, cannot but ſtrike us with a reverential awe, make us to ſay with Jacob, Gen. 28.17. ſurely God is in this place; controle all trifling phancies, and make us read, not for cuſtom or divertiſement, p. 203but with thoſe ſolemn and holy intentions which become the dignity of its Author. Accordingly we find holy men have in all Ages bin affected with it; and ſom to the inward reverence of the mind, have join'd the outward of the body alſo, and never read it but upon their knees: an example that may both inſtruct and reproach our profaneſs; who commonly read by chance, and at a venture: If a Bible happen in our way, we take it up as we would do a Romance, or Play-book; only herein we differ, that we diſmiſs it much ſooner, and retain leſs of its impreſſions.

18. IT was a Law of Numa, that no man ſhould meddle with divine things, or worſhip the Gods, in paſſing, or by accident, but make it a ſet and ſolemn buſineſs. And every one knows with how great ceremony and ſolemnity the heathen Oracles were conſulted. How great a ſhame is it then for Chriſtians to defalk that reverence from the true God, which heathens allow'd their falſe ones?

19. NOW this proceeds ſomtimes from the want of that habitual reverence we ſhould alwaies have to it as Gods word, and ſomtimes from want of actual exciting it, when we go to read: for if the habit lie only dormant in us, and be not awak'd by actual conſideration, it avails us as little in our reading, as the habitual ſtrength of a man do's towards labor, p. 204when he will not exert it for that end.

20. WE ought therefore, as to make it our deliberat choice to read Gods word; ſo when we do it, to ſtir up our ſelves to thoſe ſolemn apprehenſions of its dignity and autority, as may render us malleable, and apt to receive its impreſſions: for where there is no reverence, 'tis not to be expected there ſhould be any genuine or laſting obedience.

21. SAINT Auſtin in his Tract to Honoratus, of the advantage of believing, makes the firſt requiſit to the knowledg of the Scriptures to be the love of them. Believe me, ſaies he, every thing in the Scripture is ſublime and divine, its truth and doctrin are moſt accommodate to the refreſhment, and building up of our minds: and in all reſpects ſo order'd, that every one may draw thence what is ſufficient for him; provided he approach it with devotion, piety, and religion. The proof of this may require much reaſoning and diſcourſe. But this I am firſt to perſwade, that you do not hate the Authors, and then that you love them. Had we an ill opinion of Virgil, nay, if upon the account of the reputation he has gain'd with our Predeceſſors, we did not greatly love before we underſtood him; we ſhould never patiently go thro all the difficult queſtions Grammarians raiſe about him. Many employ themſelves in commenting upon him; we eſteem him moſt, whoſe expoſition moſt commends the Book, and ſhews that p. 205the Author, not only was free from error, but did excellently well where he is not underſtood. And if ſuch an account happen not to be given, we impute it rather to the Interpreter then the Poet.

22. THUS the good Father; whoſe words I have tranſcrib'd at large, as being remarkable to the preſent purpoſe; he alſo ſhews that the mind of no Author is to be learnt from one averſe to his doctrin: as that 'tis vain to enquire of Ariſtotles Books from one of a different Sect: Or of Archimedes from Epicurus: the diſcourſe will be as diſpleaſing as the ſpeaker; and that ſhall be eſteem'd abſurd, which comes from one that is envi'd or deſpis'd.

23. A third preparative to our reading ſhould be praier. The Scripture as it was dictated at firſt by the holy Spirit, ſo muſt ſtill owe its effects and influence to its cooperation. The things of God, the Apoſtle tells us, are ſpiritually diſcern'd, 1 Cor. 2.14. And tho the natural man may well enough apprehend the letter, and grammatical ſenſe of the Word; yet its power and energy, that inſinuative perſwaſive force whereby it works on hearts, is peculiar to the ſpirit; and therefore without his aids, the Scripture whilſt it lies open before our eies, may ſtill be as a Book that is ſeal'd, Eſai. 29.11. be as ineffective as if the characters were illegible.

p. 20624. BESIDES our Savior tells us the devil is ſtill buſy to ſteal away the ſeed as ſoon as it is ſown, Mat. 13.17. And unleſs we have ſom better guard then our own vigilance, he is ſure enough to proſper in his attemt. Let it therefore be our care to invoke the divine Aid; and when ever we take the Bible into our hands, to dart up at leaſt a hearty ejaculation, that we may find its effects in our hearts. Let us ſay with holy David, open thou mine eies O Lord, that I may ſee the wondrous things of thy Law. Bleſſed art thou O Lord, O teach me thy ſtatutes, Pſ. 119. Nay indeed 'twil be fit matter of a daily ſolemn devotion, as our Church has made it an annual in the Collect on the ſecond Sunday in Advent: a praier ſo apt and fully expreſſive of what we ſhould deſire in this particular, that if we tranſcribe not only the example, but the very words, I know not how we can form that part of our devotion more advantageouſly.

25. IN the ſecond place we are to conſider what is requir'd of us at the time of reading the Scripture; which conſiſts principally in two things. The firſt of theſe is attention, which is ſo indiſpenſably requiſit, that without it all Books are alike, and all equally inſignificant: for he that adverts not to the ſenſe of what he reads, the wiſeſt diſcourſes ſignify no more to him, then the moſt exquiſit muſic do's to a man perfectly deaf. The letters and ſyllables p. 207of the Bible are no more ſacred then thoſe of another Book; 'tis the ſenſe and meaning only that is divinely inſpir'd: and he that conſiders only the former, may as well entertain himſelf with a ſpelling-book.

26. WE muſt therefore keep our minds fixt and attent to what we read: 'tis a folly and lightneſs not to do ſo in human Authors; but 'tis a ſin and danger not to do ſo in this divine Book. We know there can ſcarce be a greater inſtance of contemt and diſvalue, then to hear a man ſpeak, and not at all mind what he ſaies: yet this vileſt affront do all thoſe put upon God, who hear or read his Word, and give it no attention. Yet I fear the practice is not more impious then it is frequent: for there are many that read the Bible, who if at the end of each Chapter they ſhould be call'd to account, I doubt they could produce very ſlender collections: and truly 'tis a ſad conſideration, that that ſacred Book is read moſt attentively by thoſe, who read it as ſom preach the Goſpel, Phil. 1.15. out of envy and ſtrife. How curiouſly do men inſpect, nay ranſac and embowel a Text to find a pretence for cavil and objection, whilſt men who profeſs to look there for life and ſalvation, read with ſuch a retchleſs heedleſneſs, as if it could tell them nothing they were concern'd in: and to ſuch 'tis no wonder if their reading bring no advantage, God is p. 208not in this ſenſe found of thoſe that ſeek him not, Eſai. 65.1. 'tis Satans part to ſerve himſelf of the bare words and characters of holy Writ, for charms and amulets: the vertue God has put there conſiſts in the ſenſe and meaning, and can never be drawn out by drouſy inadverting Readers.

27. THIS unattentiveneſs fore-ſtalls all poſſibility of good. How ſhall that convince the underſtanding, or perſwade the affections, which do's not ſo much as enter the imagination. So that in this caſe the ſeed ſeems more caſt away then in any of thoſe inſtances the parable gives, Mat. 13. In thoſe it ſtill fell upon the ſoil, but in this it never reaches that; but is ſcatter'd and diſſipated, as with a mighty wind, by thoſe thoughts which have prepoſſeſs'd the mind. Let no man therefore take this ſacred Book into his hand, till he have turn'd out all diſtracting phancies, and have his faculties free and vacant for thoſe better objects which will there preſent themſelves. And when he has ſo diſpos'd himſelf for attention, then let him contrive to improve that attention to the beſt advantage.

28. TO which purpoſe it may be very conducive to put it into ſom order and method. As for inſtance, when he reads the doctrinal part of Scripture, let him firſt and principally advert to thoſe plain Texts which contain p. 209the neceſſary points of Faith: that he may not owe his Creed only to his education, the inſtitution of his Parents or Tutors; but may know the true foundation on which it is bottom'd, viz. the word of God, and may thence be able to juſtify his Faith: and as Saint Peter exhorts, be ready to give an anſwer to every man that asks him a reaſon of the hope that is in him, 1 Pet. 3.15. For want of this it is, that Religion ſits ſo looſe upon men, that every wind of doctrin blows them into diſtinct and various forms; till at laſt their Chriſtianity it ſelf vapors away and diſappears.

29. BUT let men be careful thus to ſecure the foundation, and then 'twill be commendable in them (who are capable of it) to aſpire to higher degrees of ſpeculation: yet even in theſe it will be their ſafeſt courſe chiefly to purſue ſuch as have the moſt immediat influence on practice, and be more induſtrious to make obſervations of that ſort, then curious and critical remarks, or bold conjectures upon thoſe myſteries on which God has ſpread a veil.

30. BUT beſides a mans own particular collections, it will be prudence in him to advantage himſelf of thoſe of others, and to conſult the learned'ſt and beſt expoſitors; and that not only upon a preſent emergency, when he is to diſpute a point, (as moſt do) p. 210but in the conſtant courſe of his reading, wherein he will moſt ſedatly, and diſpaſſionatly judg of the notions they offer.

31. AS to the choice of the portions of Scripture to be read in courſe, tho I ſhall not condemn that of reading the whole Bible in order, yet 'tis apparent that ſom parts of it (as that of the Levitical Law) are not ſo aptly accommodated to our preſent ſtate, as others are; and conſequently not ſo edificatory to us: and therefore I cannot ſee why any man ſhould oblige himſelf to an equal frequency in reading them. And to this our Church ſeems to give her ſuffrage; by excluding ſuch out of her public Leſſons. And if we govern our privat reading by her meſures, it will well expreſs our deference to her judgment; who has ſelected ſom parts of Scripture, not that ſhe would keep her children in ignorance of any, but becauſe they tend moſt immediatly to practice.

32. NEITHER will the daily reading the Scripture in the rubricks order, hinder any man from acquainting himſelf with the reſt. For he may take in the other parts as ſupernumeraries to his conſtant task, and read them as his leiſure and inclination ſhall promt. So that all the hurt that can accrue to him by this method, is the being invited to read ſomtimes extraordinary proportions.

33. IF it be objected, that to thoſe who p. 211daily hear the Church Service, 'twill be a kind of tautology, firſt to read thoſe Leſſons in privat, which ſoon after they ſhall hear read publicly, I anſwer that whatever men may pleaſe to call it, 'twill really be an advantage: For he that ſhall read a chapter by himſelf with due conſideration, and conſulting of good Paraphraſts, will have div'd ſo far into the ſenſe of it, that he will much better comprehend it when he hears it read: as on the other ſide, the hearing it read ſo imediatly after will ſerve to confirm and rivet the ſenſe in his mind. The one is as the conning, the other the repeating the Leſſon; which every Schole-boy can tell us is beſt don at the neareſt diſtance to each other. But I ſhall not contend for this, or any particular method; let the Scriptures be read in proportion to every mans leiſure and capacity, and read with attention; and we need not be ſcrupulous about circumſtances, when the main duty is ſecur'd.

34. BUT as in the doctrinal, ſo in the preceptive part, there is a caution to be us'd in our attention. For we are to diſtingiſh between thoſe temporary precepts that were adapted to particular times and occaſions, and ſuch as are of perpetual obligation. He that do's not this may bring himſelf under the Jewiſh Law, or believe a neceſſity of ſelling all and giving it to the poor becauſe 'twas p. 212Chriſts command to the rich man; Mat. 19. or incur other conſiderable miſcheifs.

35. THUS frequently commands are put in comprehenſive indefinite words, but concern only the Generality to whom the Law is written; and not thoſe who are entruſted with the vindication of their contemt. Accordingly 'tis ſaid, thou ſhalt not kill, Mark. 10.19. which concerns the private perſon; but extends not to the Magiſtrate in the execution of his office, who is a revenger appointed by God, and bears not the ſword in vain, Rom. 13.4. So the injunction not to ſwear at all, Mat. 5.34 refers to the common tranſactions of life; but not thoſe ſolemn occaſions where an oath is to give glory to God, and is the end of all ſtrife, Heb. 6.16. Yet theſe miſtakes at this day prevail with Anabaptiſts and Quakers, and bottom their denial of the Magiſtrates power to protect his Subjects by war; and to determin differences in Peace, by the oath of witneſſes in judicial proceedings.

36. THERE is another diſtinction we are to attend to; and that is between abſolute and primary commands, and ſecundary ones: the former we are to ſet a ſpecial remark upon, as thoſe upon whoſe obſervance or violation our eternal life or death inſeparably depends. And therefore our firſt and moſt ſolicitous care muſt be concerning them. I mention this, p. 213not to divert any from aſpiring to the higheſt degrees of perfection: but to reprove that prepoſterous courſe many take, who lay the greateſt weight upon thoſe things on which God laies the leaſt; and have more zeal for oblique intimations, then for expreſs downright commands; nay think by the one to commute for the contemt of the other. For example, faſting is recommended to us in Scripture, but in a far lower key then moral duties: rather as an expedient and help to vertue, then as properly a vertue it ſelf. And yet we may ſee men ſcrupulous in that, who ſtartle not at injuſtice, and oppreſſion (that clamorous ſin that cries to heaven) who pretend to mortify their appetites by denying it its proper food, or being luxurious in one ſort of it; and yet glut their avarice, eat up the poor, and devour widows houſes, Mat. 23.

37. TO ſuch as theſe 'twould be good advice to fix their attention on the abſolute commands, to ſtudy moral honeſty, and the eſſentials of Chriſtianity; to make a good progreſs there, and do what God indiſpenſably requires: and then it may be ſeaſonable to think of voluntary oblations: but till then they are ſo far from homage, that they are the moſt reprochful flattery; an attemt to bribe God againſt himſelf; and a ſacrilege, like that of Dionyſius; who took away Apollo's p. 214golden robe, and gave him a ſtuff one.

38. THE ſecond thing requiſit in our reading is application: this is the proper end of our attention: and without this we may be very buſy to very little purpoſe. The moſt laborious attention without it, puts us but in the condition of thoſe poor ſlaves that labor in the mines: who with infinit toil dig that ore of which they ſhall never partake. If therefore we will appropriate that rich treſure, we muſt apply, and ſo make it our own.

39. LET us then at every period of holy Writ, reflect and look on our ſelves as the perſons ſpoke to. When we find Philip giving baptiſm to the Eunuch upon this condition that he believe with all his heart, Act. 8. let us conſider that unleſs we do ſo; our baptiſm (like a thing ſurreptitiouſly obtain'd) conveis no title to us; will avail us nothing.

40. WHEN we read our Saviours denunciation to the Jews, except ye repent, ye ſhall all likewiſe periſh; Lu. 13.5. we are to look on it as if addreſt immediatly to our ſelves; and conclude as great a neceſſity of our repentance. In thoſe black catalogues of crimes which the Apoſtle mentions, 1 Cor. 6.10. and Gal. 5.19, 20, 21. as excluding from the Kingdom of heaven, we are to behold our own guilts arraign'd, and to reſolve that the ſame crimes will as certainly ſhut heaven gates againſt us, as thoſe to whom thoſe Epiſtles were p. 215immediatly directed. In all the precepts of good life, and Chriſtian vertue, we are to think our ſelves as nearly and particularly concern'd, as if we had bin Chriſts Auditors on the Mount. So proportionably in all the threats and promiſes we are either to tremble or hope, according as we find our ſelves adhere to thoſe ſins or vertues to which they are affixt.

41. THIS cloſe application would render what we read operative and effective, which without it will be uſeleſs and inſignificant. We may ſee an inſtance of it in David; who was not at all convinc'd of his own guilt by Nathans parable (tho the moſt appoſite that was imaginable) till he roundly appli'd it, ſaying, thou art the man: 2 Sam. 12. And unleſs we treat our ſelves at the ſame rate, the Scripture may fill our heads with high notions, nay with many ſpeculative truths, which yet amounts to no more then the Devils theology, Ja. 2.19. and will as litte advantage us.

42. IT now remains that we ſpeak of what we are to do after our reading; which may be ſumm'd up in two words: Recollect and practice. Our memories are very frail as to things of this nature. And therefore we ought to impreſs them as deep as we can, by reflecting on what we have read. It is an obſervation out of the Levitical Law, that p. 216thoſe beaſts only were clean, and fit for ſacrifice, that chew'd the cud, Lev. 11.4. And tho the ceremony were Jewiſh, the moral is Chriſtian, and admoniſhes us how we ſhould revolve and ruminate on ſpiritual inſtructions. Without this what we hear or read ſlips inſenſibly from us, and like letters writ in chalk, is wip't out by the next ſucceeding thought: but recollection engraves and indents the characters in the mind. And he that would duly uſe it, would find other manner of impreſſions; more affective and more laſting, then bare reading will leave.

43. WE find it thus in all Sciences: he that only reads over the rules, and laies aſide the thoughts of them together with his Book, will make but a ſlow advance; whileſt he that plods and ſtudies upon them, repetes and reinforces them upon his mind, ſoon arrives to an eminency. By this it was that David attaind to that perfection in Gods Law as to out-ſtrip his teachers, and underſtand more then the Ancients, Pſal. 119.99, 100. becauſe it was his meditation as himſelf tell us, ver. 97.99.

44. LET us therefore purſue the ſame method; and when we have read a portion of Scripture, let us recollect what obſervable things we have there met with: what exhortations to vertue, or determents from vice; what promiſes to obedience, or menaces for the contrary: what examples of Gods vengeance p. 217againſt ſuch or ſuch ſins, or what inſtances of his bleſſing upon duties. If we do this daily, we cannot but amaſs together a great ſtock of Scripture documents, which will be ready for us to produce upon every occaſion. Satan can aſſault us no where, but we ſhall be provided of a guard, a Scriptum eſt; which we ſee was the ſole armor the captain of our ſalvation us'd in his encounter with him, Mat. 4. ver. 4.7. and 10. and will be as ſucceſsful to us, if we will duly manage it.

45. THE laſt thing requir'd as conſequent to our reading, is practice. This is the ultimate end, to which all the fore-going qualifications are directed. And if we fail here, the moſt aſſiduous diligence in all the former will be but loſt labor. Let us mean never ſo well, attend never ſo cloſe, recollect never ſo exactly; if after all we do not practice, all the reſt will ſerve but to enhance our guilt. Chriſtianity is an active Science, and the Bible was given us not merely for a theme of ſpeculation, but for a rule of life.

46. And alas, what will it avail us that our opinions are right, if our manners be crooked? When the Scripture has ſhew'd us what God requires of us, nay, has evinc'd to us the reaſonableneſs of the injunctions, the great agreeableneſs which they have to the excellency of our nature: and has backt this with p. 218the aſſurance that in keeping of them there ſhall be a great reward, Pſ. 19.11. if in the midſt of ſuch importunate invitations to life we will chuſe death; we are indeed worthy, as the wiſe man ſpeaks, to take part with it, Wiſ. 1.16. our crimes are hereby increas'd to a monſtrous bulk, and alſo depriv'd of that veil and ſhelter which darkneſs and ignorance would have given them. And a vicious Chriſtian may have cauſe at the laſt day to wiſh that he had ſtudied the Alcoran rather then the Bible. His ſenſualities might then have pleaded, that they were but the anticipating his Paradice, taking up that before hand, which his Religion propos'd to him as his ſummum bonum, his final and higheſt aim. But with what confuſion muſt a Chriſtian then appear, whoſe inſtitution obliges him to mortify the fleſh: and yet has made it the buſineſs of his life, not only to ſatisfy, but even to enrage, and enflame its appetites? that has ſet up a counter-diſcipline to that of the Goſpel he profeſſes; and when that requires auſterities and ſelf-denials, to reduce corrupt nature to a tameneſs and ſubjection; has not only pull'd off the bridle, but us'd the ſpur; contriv'd Arts to debauch even corruption it ſelf; and has forc'd his relucting nature upon ſtudied and artificial leudneſs? Such men may be thought to have read the Scripture with no other deſign but to be ſure to p. 219run counter to it; that by informing themſelves of Gods will, they may know the more exactly how to affront and contradict it.

47. NAY, ſo it is, too many unto malice add contemt; are not content only ſullenly to reſiſt its Precepts, but deſpiſe and revile them alſo; arraign the wiſdom of God, and pronounce the divine Laws to be weak and impertinent; lay their Scenes of ridiculous mirth in the Bible; rally in the ſacred Dialect, and play the Buffoons with the moſt ſerious thing in the world. An impious licentiouſneſs which is now grown to that height, that it is one of the wonders of Gods long-ſuffering, that there are not as many eminent inſtances of the vengeance, as there are of the guilt. I have formerly complain'd of it, and muſt ſtill crave leave to do ſo. It is indeed ſo ſpreading an infection, that we can never be ſufficiently arm'd againſt it. Som degrees of it have tainted many who have not utterly renounc'd their reverence for the Bible: there being thoſe who in their ſolemn moods own it as Gods word, and profeſs they muſt finally ſtand or fall by its verdict; who yet in their jocular humors make light and irreverent applications of its phraſes and ſentences, furniſh out their little jeſts in its attire, and uſe it as if they thought it good for nothing elſe.

48. AND certainly this abuſe in men that own the Bible, is infinitly more monſtrous p. 220then in thoſe who defy it: the later look on it as a common thing, and uſe it as ſuch: but for thoſe who confeſs it ſacred, thus to proſtitute it, is a flat contradiction as much againſt the rules of Diſcourſe as Religion: 'tis to offer the ſame abuſe to Chriſt in his Word, which the rude ſoldiers did to his perſon; to bow the knee before it, and yet expoſe it as an object of ſcorn and laughter. But ſure there cannot be two things more inconſiſtent, then the avowing it to be dictated by God in order to the moſt important concern of man, and yet debaſe it to the vileſt purpoſes; make it the drudg and hackney to our ſportful humors, and bring it out as the Philiſtims did Samſon, only to make us merry, Jud. 16.25.

49. INDEED one would wonder how that ſhould become a proper inſtrument for that purpoſe, that thoſe doctrins of righteouſneſs, temperance and judgment to come (every where ſcatter'd thro that Book) which ſet heathen Felix a trembling, ſhould ſet Chriſtians a laughing: and yet ſhould men cite the ſame things and phraſes out of another Author, there would be no jeſt in it. It ſeems therefore that the ſpirit and eſſence of this ſort of wit lies in the profaneneſs. How abſurd is it then for men that do not utterly abjure Religion, to affect this impious ſort of raillery, which has nothing but daring wickedneſs p. 221to recommend it? For certainly, of all the waies of diſcourſe that ever pretended to wit, this has the leaſt claim to it.

50. WHAT ſtrength of reaſon, or height of phancy is there, in repeting of phraſes and fragments of Books, when what they would ſay, they might much more properly expreſs in their own words? In any other inſtance but this of the Bible, it would paſs rather for a defect then an exceſs of wit. But that which I ſuppoſe renders it ſo taking, is, that it is the cheapeſt expedient for men to arrive to that reputation. Men that cannot go to the coſt of any thing that is truly ingenious, can by this means immediatly commence wits; if they can but charge their memories with half a dozen Texts, they need no other furniture for the trade: theſe mangled and tranſpoſed, will be ready at all turns, and render them applauded by thoſe who have no other meſure of wit, but its oppoſition to Piety. But would God, men would look a little before them, and conſider what the final reckoning will be for ſuch divertiſements; and if the whole world be an unequal exchange for a ſoul, what a miſerable Merchant is he that barters his for a bald inſipid jeſt? ſuch as a ſober man would avoid were there no ſin in it.

51. I know men are apt to flatter themſelves, that theſe lighter frolics will paſs for p. 222nothing, ſo long as they do not ſeriouſly and maliciouſly oppoſe Gods word: but I fear they will find God in earneſt, tho they be in jeſt. He that has magnified his Word above all things, Pſal. 138.2. cannot brook that we ſhould make it vile and cheap, play and dally with it. And if it were a capital crime to convert any of the perfume of the Sanctuary to common uſe, Ex. 30.32. can we think God can be pleas'd to ſee his more ſacred Word, the theme of our giddy mirth, and have his own words echoed to him in profane drollery?

52. BUT beſides 'tis to be conſider'd that this wanton liberty is a ſtep to the more ſolemn and deliberate contemt of Gods word: cuſtom do's ſtrangely preſcribe to us; and he that a while has us'd any thing irreverently, will at laſt bring his practice into argument, and conclude that there is no reverence due to it. God knows we are naturally too apt to ſlight and eaſy apprehenſions of ſacred things; and had need to uſe all Arts and Inſtruments to impreſs an awe upon our minds.

53. IT will ſure then be very unſafe for us to trifle with them, and by ſo undue a familiarity draw on that contemt which we ſhould make it our care to avoid. The wiſe man ſaies, he that contemns ſmall things, ſhall fall by little and little, Eccl. 19.1. And tho no degree of irreverence towards God or his p. 223Word, can be call'd a ſmall thing abſolutely conſider'd, yet comparatively with the more exorbitant degrees it may: and yet that ſmaller is the ſeed and parent of the greateſt. It is ſo in all ſins; the kingdom of Satan, like that of God, may be compar'd to a grain of muſtard ſeed, Mat. 13.31. which tho little in it ſelf, is mighty in its increaſe.

54. NO man ever yet began at the top of villany, but the advance is ſtill gradual from one degree to another; each commiſſion ſmoothing and glibbing the way to the next. He that accuſtoms in his ordinary diſcourſe, to uſe the ſacred Name of God with as little ſentiment and reverence, as he do's that of his neighbor or ſervant; that makes it his common by-word, and cries Lord and God upon every the lighteſt occaſion of exclamation or wonder, this man has a very ſhort ſtep to the uſing it in oaths, and upon all frivolous occaſions; and he that ſwears vainly, is at no great diſtance from ſwearing falſely. It is the ſame in this inſtance of the Scriptures: He that indulges his wit to rally with them, will ſoon come to think them ſuch tame things that he may down-right ſcorn them: And when he is arriv'd to that, then he muſt pick quarrels to juſtify it, till at laſt he arrive even to the height of enmity.

55. LET every man therefore take heed of ſetting ſo much as one ſtep in this fatal p. 224circle; guard himſelf againſt the firſt inſinuation of this guilt: and when a jeſt offers it ſelf as a temtation, let him balance that with a ſober thought, and conſider whether the jeſt can quit the coſt of the profanation. Let him poſſeſs his mind with an habitual awe, take up the Bible with ſolemner thoughts, and other kind of apprehenſions then any human Author: and if he habituate himſelf to this reverence, every clauſe and phraſe of it that occurs to his mind, will be apter to excite him to devout ejaculations then vain laughter.

56. IT is reported of our excellent Prince, King Edward the ſixth; that when in his Council Chamber, a Paper that was call'd for happen'd to lie out of reach, and the Perſon concern'd to produce it, took a Bible that lay by, and ſtanding upon it reacht down the Paper: the King obſerving what was don, ran himſelf to the place, and taking the Bible in his hands, kiſſed it, and laid it up again. Of this it were a very deſirable moral, that Princes, and all perſons in autority, would take care not to permit any to raiſe themſelves by either a hypocritical or profane trampling upon holy things. But beſides that, a more general application offers its ſelf; that all men of what condition ſoever, ſhould both themſelves abſtain from every action that has the appearance of a p. 225contemt of the holy Scripture; and alſo when they obſerve it in others, diſcountenance the inſolence: and by their words and actions give Teſtimony of the veneration which they have for that holy Book, they ſee others ſo wretchedly deſpiſe.

57. BUT above all let him who reads the Scripture ſeriouſly, ſet himſelf to the practice of it, and daily examin how he proceds in it: he that diligently do's this, will not be much at leiſure to ſport with it: he will ſcarce meet with a Text which will not give him cauſe of reflection, and provide him work within his own breſt: every duty injoin'd will promt him to examin how he has perform'd; every ſin forbid, will call him to recollect how guilty he has bin, every pathetic ſtrain of devotion will kindle his zeal, or at leaſt upbraid his coldneſs: every heroic example will excite his emulation. In a word, every part of Scripture will, if duly appli'd, contribute to ſom good and excellent end. And when a thing is proper for ſuch noble purpoſes, can it be the part of a wiſe man to apply it only to mean and trivial? Would any but an Idiot waſt that Soveraign Liquor in the waſhing of his feet, which was given him to expel poiſon from his heart? And are not we guilty of the like folly when we apply Gods word to ſerve only a ludicrous humor: and make our ſelves merry with that which was deſign'd for the moſt p. 226ſerious and moſt important purpoſe; the ſalvation of our ſouls. And indeed who ever takes any lower aim then that, and the vertues preparatory to it in his ſtudy of Scripture, extremely debaſes it.

58. LET us therefore keep a ſteady eie upon that mark, and preſs towards it as the Apoſtle did; Phil. 3.14. walk by that rule the holy Scripture propoſes; faithfully and diligently obſerve its precepts, that we may finally partake its promiſes. To this end continually pray we in the words of our holy mother the Church unto Almighty God, who has caus'd all holy Scripture to be written for our learning; that we may in ſuch wiſe hear them, read, mark, learn, and inwardly digeſt them, that by patience and comfort of his holy Word, we may embrace and ever hold faſt the bleſſed hope of everlaſting Life, which he has given in our Savior Jeſus Chriſt.

THE CONTENTS.

SECTION.

Sect. 1. The ſeveral methods of Gods communicating the knowledg of himſelf. Pag. 1.

Sect. 2. The divine Original, Endearments, and Autority of the Holy Scripture. p. 9.

Sect. 3. The Subject Matter treated of in the holy Scripture is excellent, as is alſo its end and deſign. p. 63.

Sect. 4. The Cuſtody of the holy Scripture is a privilege and right of the Chriſtian Church, and every member of it, which cannot without impiety to God, and injuſtice unto it and them, be taken away or empeacht. p. 123.

Sect. 5. The Scripture has great propriety and fitneſs toward the attainment of its excellent end. p. 145.

Sect. 6. The ſuffrage of the primitive Chriſtian Church, concerning the propriety and fitneſs which the Scripture has, toward the attainment of its excellent end. p. 165.

Sect. 7. Hiſtorical reflexions upon the events which have happen'd in the Church, ſince the with-drawing of the holy Scripture. p. 180.

Sect. 8. Neceſſary Cautions to be us'd in the reading of the holy Scripture. p. 193.

FINIS.

End of the text · Richard Allestree, The Lively Oracles Given to Us (1678)