Practical Piety, Treatise · Part 1 · Chapter 1
CHAP. I. A Call to Chriſtians to the Reading of Scripture.
IT is a true and a uſeful Obſervation that, Every man hath (as it were) two men; one inward, Auguſtines obſervation Ad Fratres in Eremo. Serm. 56. 2 Cor. 4. 16.the other outward. The inward man is the Soul made after the Image of God; The outward man is the Body made out of the duſt of the Earth. Theſe two men live and ſubſiſt by a different nouriſhment; the body, by receiving natural food; the ſoul, by reading and receiving the Word of God, which goes in Scripture under the name of Nouriſhment; for it ſpeaks of being nouriſhed up in the words of faith, and of good doctrine a1 Tim. 4. 6.. He that neglects the nouriſhment of his body, neglects himſelf, and his life; he that neglects the nouriſhment of his Soul, neglects his God whoſe Image ſhines moſt eſpecially in the Souls of men. Shall we take ſo much care of the body, which is to be laid in the Grave and devoured of Worms? and ſuffer the immortal Soul (as the baſeſt Slave) to pine away for want of the food of the Word of God? That you that are of my charge, (wherein alſo I ſpeak to every other Chriſtian Reader) may not be guilty of ſo unreaſonable a ſin, I ſhall endeavour to ſtir you up to the reading of the Soul-ſuſtaining Word of God, by ſetting before you both Scripture-Commands, and Scripture-Reaſons, perſwading and preſſing you thereunto.
1. Scripture-Commands.
Reading Scripture is injoyned on Magiſtrates, Miniſters, and all Chriſtians generally.
Firſt on Magiſtrates, For, this is the charge recorded in Scripture concerning the King, When he ſitteth upon the 1.Throne of his Kingdom, he ſhall write him a Copy of this Law, out of that which is before the Prieſts, the Levites. And it ſhall be with him, and he ſhall read therein all the dayes of his life bDeut. 17. 18, 19..
Object. That Command is for the Kings not for me.Object.
Anſw. 1. It's more wiſe to ſay, If a King muſt read the Law, whoſe imployments are ſo many and weighty; Anſw. 1.then I much more who may gain time better.
2. Whereſoever a command is confirmed by a general Anſw. 2.reaſon that binds all, there the command it ſelf hath a general binding force, and reacheth as far as the reaſon doth. Now the reaſon of the Kings reading the Law is of that nature; for this it is, That he may learn to fear the Lord his God, to keep all the words of the Law and the Statutes to do them; that his heart be not lift up above his brethren, (which though it concern Magiſtrates more then others, yet all have need enough to nouriſh humility, eſpecially that are in any higher place and order)—and that he turn not aſide from the commandement to the right hand or the left cDeut. 17. 19, 20.. Theſe being the reaſons why Kings are required to read Scripture, Who ſhall exempt himſelf from it? for, Are notall bound to fear the Lord? yea all the Inhabitants of the world are to ſtand in awe of him dPſal. 33. 8.. And doth not the Scripture require of all to walk in all the wayes that God hath commanded, without turning aſide to the right hand or the left eDeut. 5. 32, 33.? What is ſpoken therefore to the King, doth, for the ſame common reaſons, concern all; as, if a King be perſwaded to eat and drink that he may have ſtrength when he goeth on his way f1 Sam. 28. 22., (as Saul ſometimes was); no man ſayes, That belongs to a King, and not to me, but every man for the ſame reaſon eats and drinks likewiſe; This is put out of queſtion, becauſe there is an expreſs command to gather men, women, and children, to hear the Law read upon the very ſame account that the King is called to read it, that is, that they might learn to fear God and obſerve to do all the words of that Law gDeut. 31. 11, 12, 13.. It's true, that Greatmen and Gentlemen have ſome greater cauſe, in regard of their greater tentations, to exerciſe themſelves in the reading of Scripture, as that their hearts may not be lift up hDeut. 17. 20., (though God knows that divers of them who need it moſt, uſe it leaſt, the more they have to anſwer for): but it no way followeth, that becauſe a man that hath a great journey to go had need to eat more, (as Elijah had i1 King. 19. 7.,) that therefore he may let eating and drinking alone that ſtayes at home.
3. It may further be added, that a motive to perform a duty, if it be common to all, is a good plain proof that the Anſw. 3.duty belongs to all and ſo it is here; for the King is encouraged to read the Law and to obſerve it, by propoſing to him this end, That he may prolong his dayes in his Kingdom, he, and his children in the midſt of Iſrael kDeut. 17. 2.: which is other-where aſſured to all the people of God on the ſame ground, according to their place and quality, and in the land which they poſſeſs, Deut. 5. 33. & 6. 2.
Secondly, The reading of Scripture is enjoyned on Miniſters, for to them it is ſaid, Give attendance to reading l1 Tim. 4. 13.. 2.It is not ſaid indeed, to the reading of Scripture: but though that be not expreſſed, yet that it is meant, appears by the following words,—to exhortation, to doctrine; that (therefore) is the reading (principally at leaſt) intended, which is helpful to a Miniſter for the two great parts of his Miniſtery, Exhortation and Doctrine: and what that is, we find by the Apoſtle writing to Titus, which applyeth it to the faithful Word; and tells him, that that Word is to be held faſt, (and therefore to be read) that he may be able by ſound doctrine both to exhort and to convince the gain-ſayers mTit. 1. 9..
Object. Great reaſon a Miniſter ſhould read Scripture, but Object.that proves not that People are bound to do it: His work lies there; theirs, other-where.
Anſw. It proves not indeed that they ſhould give ſuch, Anſw.and ſo much, attendance to reading as a Miniſter ought to do; but yet it proves ſufficiently they ſhould attend it, becauſe it belongs to all Chriſtians as well (though not as much) as to a Miniſter, to exhort and admoniſh nHeb. 3. 13. Col. 3. 16., (which is done beſt in the words of Scripture) yea, they that have ſpent ſome good time in Religion, ought to be teachers of others alſo oHeb. 5. 12.. I do not mean as intruding to the office of Preaching, but in a way of charity and brotherly aſſiſtance; And moreover, ſince it belongs to Saints to contend for the faith committed to their truſt pJude v. 3., it will follow from thence, that they ſhould have ſome convincing skill alſo for the better maintaining of the truth of God, which is to be had by reading and ſearching the Word of God, by which Aquila and Priſcilla, were enabled to inſtruct Apollo qAct 18. 26.; and that old Confeſſor (ſpoken of in the Eccleſiaſtial Story) to convince that ſubtile Philoſopher that oppoſed Chriſtianity in thoſe times rOſiand. Epitom. Hiſt. Eccleſ. cent. 4. l. 2. c. 4..
Thirdly, The reading of Scripture is commanded the People of God generally, for unto them it is ſaid, Remember 3.the Law of Moſes my ſervant, which I commanded unto him in Horeb, for all Iſrael, with the Statutes and Judgements ſMal. 4. 4.. The intent of which Scripture is this, that ſince they were to be many years, without Prophets to preach to them (Malachi being the laſt Prophet of the Old Teſtament): therefore, that they might neither loſe their Religion, nor forget their conſolation, they ſhould diligently read and ſtudy the Scriptures, which are called the Law of Moſes, not as excluding the Prophets, (for under the name of the Law the Prophets are alſo contained, inſomuch that what was written in the Pſalms, and in the Prophet Iſaiah, is ſaid to be written in the Law tJoh. 10. 31. 1 Cor. 14. 21.; but as making the Law (whereof the Prophets were the Interpreters and Appliers) the ſum of the Old Teſtament-doctrine, to be remembered (and therefore to be read, the often reading thereof being the beſt way to keep it in mind) and that by the generality of Gods people when their Teachers were gone.
Unto this we may add, that when there were again Teachers in Iſrael, yet our Saviour ſaith, (and he ſaith it to the Jews generally uJoh. 5. 16,) Search the Scriptures, Joh. 5. 39. meaning the Scriptures of the Old Teſtament; And they that are bound and commanded to ſearch a Book, are—(ſure) therewithal, bound and commanded (if they can) to ſee and read it; We ſay, He's well read in a Book that hath well ſearched it.
And for the New Teſtament, and Goſpel-Word, the Apoſtles counſel and command to Chriſtians is, Let the Word of Chriſt dwell in you richly xCol. 3. 16.. Now, though the Word may dwell plentifully in a good Hearer, yet by hearing and reading both, it muſt needs dwell in him more richly; Experience ſhews that religious Readers are rich and ripe in Scripture-knowledge.
Thus for Scripture-commands; Now for Scripture-reaſons Reaſons of reading Scripture.for Scripture-reading.
Firſt, The Scriptures are written for the uſe of the whole Church; either for their uſe, or to leave them without excuſe: Reaſ. 1.and therefore it's urg'd as a great aggravation of Iſraels ſin, I have written to himthe great things of my Law, but they were counted as a ſtrange thing yHoſ. 8. 12.. God might have continued to make known his mind (as at firſt he did) by tradition and delivering his Will by word of mouth from one to another, had it not been for this (as for one reaſon), that by writing, the Word of God might be more expoſed to the veiw of Miniſters and People, that both might read it, and ſo the better ſtudy it, and meditate upon it. And wherefore did the Apoſtles write their Epiſtles to ſeveral Churches, if it were not the duty of Chriſtians to whom they wrote to read them? Hence the Apoſtle Paul (after he had written to the Epheſians) ſpeaks thus, Whereby when ye read (which ſhews they were to read) ye may underſtand my knowledge in the myſtery of Chriſt zEphe. 3. 4.. Unto this purpoſe the ſame Apoſtle otherwhere ſaith, When this Epiſtle is read among you, cauſe that it may be read alſo in the Church of the Laodiceans; and mark what follows, and that ye alſo read the Epiſtle from Laodicea aCol. 4. 16.. Now it's true that thoſe Epiſtles were to be read before the Churches in their publick meetings: but for the ſame reaſon for which they were to be read to them they were (if they could have them in private) to be read by them, that is, that they might the better make uſe of them: Of this nature alſo is that other Scripture wherein the Apoſtle chargeth the Theſſalonians that this Epiſtle be read to all the holy brethren b1 Theſ. 5. 29. Calv. in L…c.: whence Calvin obſerves that the Papiſts are more ſtubborn then the Devils, becauſe by ſo high an adjuration they will not be charmed from forbidding the People the reading of Scriptures.
Secondly, The nature of this writing is ſuch as ſtrongly requires the reading of it; for what is Scripture but a Letter Reaſ. 2.of the Creator to the Creature, Hoſ. 8. 12. When Adam ſinn'd (ſaith Auſtin) we in him were caſt out as exiles into this world; Accordingly David ſaith, I am a ſtranger upon earth cPſ. 119. 19. Vid. Auguſtin. in Pſal. 90 Conc. 2.—& ad Fratres in Eremo Conc. 56.. Heaven is our Countrey, from thence Chriſt (the Eſſential Word) hath in theſe laſt dayes come to us, and from thence God hath ſtill ſent, and a long time written, his Letters to his Church and People. Now the law of friendſhip impoſeth upon every man the reading of a friends Letter, and duty and loyalty exacts from every Subject the reading of the Letters of his Prince; and the higheſt duty, the reading of the Letters of the higheſt God. Many in theſe dayes, are eager, (I mean, a great deal more forward then fit) to receive the Token, that is, the Lords-Supper, who are careleſs of reading the Letter with which that token is ſent, and to which it is annexed: Now, to contend in a ſtomachful way, for the Token, and to be altogether remiſs (as divers ſuch are) in reading the Letter, is not only an unkind thing, but unreaſonable; for the Letter directs to the end and the profitable uſe of the Lords tokens, that (being well uſed) they may be truly love-tokens to us, when (otherwiſe) a Sacrament may be (like Judahs pledge dGen. 38. 17, 18, 26.,) a condemning token. I ſpeak not this to diminiſh the ſincere deſires of any to the Sacrament, but to kindle their deſires to the Word, that by the reading and obſerving thereof they might come fitly and freely to the Lords Table.
Thirdly, The uſe and profit of Scripture perſwadeth much Reaſ. 3.]to the reading of it; and that, both in regard of others, and our ſelves.
1. In regard of others, that we may teach and admoniſh them better, which is the duty of Chriſtians one towards 1.another (as Paul ſheweth, Col. 3. 16.): but eſpecially, of See Aynſworth on Deut. 6. 4. This place of Scripture is one of the four Paragraphs which the Jews read in their houſes twice a day.Governours (as Parents and Maſters). Theſe words that I command thee ſhall be in thine heart (ſaith the Lord by Moſes, Deut. 6. 7.) And thou ſhalt teach them diligently to thy children, and ſhalt talk of them when thou ſitteſt in thine houſe, and when thou walkeſt by the way, when thou lieſt down, and when thou riſeſt up. Now, How ſhall this be done (the memories of moſt being ſo frail) unleſs they that are over others do by often reading keep thoſe things in mind themſelves which they are, and ought, to teach thoſe under them? Epheſ 6. 4. Gen. 18. 10.
2. In regard of our ſelves, This the Apoſtle minds us 2.of, when he tells us that the Scriptures known, (we may ſay the Scriptures read, that being a ſpecial way whereby to know them,) are able to make a Timothy, and ſo any other man, wiſe to Salvation; and more particularly, they are profitable, for doctrine, that is, to teach the truth;—for reproof, that is, to convince, and check error;—for correction, that is, to curb vice;—for inſtruction in righteouſneſs, that is, for direction to a good life e1 Tim. 3 15, 16; And (in another place) for conſolation, Rom. 15. 4. Never would ſo many be damned for want of wit; be ſo deſtitute of the Truth f1 Tim. 6. 5; be ſo bewitched (as they are) with errors gGal. 3. 1.; be ſuch incorrigible ſervants to ſin; be ſo free from (and void of) all righteouſneſs and goodneſs hRom 6. 20.: and laſtly, at ſuch a loſs for comfort, when any waves ariſe, but that Scripture is ſo little read and reverenced. For the laſt of theſe, that is, matter of comfort, Auſtin i… Aug Epiſt. 122.writing to one in a time of great calamity, thus concludes his Epiſtle, God will comfort you much more abuadantly, if you read his Scriptures moſt earneſtly; with which we may joyn that of Chryſoſtom, who writing on thoſe words of Paul, Let the Word of Christ dwell in you richly, firſt cals to his hearers, and ſaith, You whoſe imployment lies in the world and that have wife and children to govern, hear how the Apoſtle enjoyns you eſpecially to read Scriptures, and that not barely to read them, and as by the way, but with great diligence; And afterwards he adds, even as a rich and monyed man is able to bear a loſs, ſo a man rich in Scripture-knowledge k… philoſophicorum.can eaſily bear poverty or any calamity, yea, he can better bear it (ſaith he) then a rich man can bear worldly loſſes: for if he have many of them, his riches will be more and more diminiſhed: but he that is rich in heavenly knowledge, is never the leſs rich though he ſuffer never ſo much. The ſame holy Father is very full in ſhewing, in general, the great profit that is to be had by the reading of Scripture, as that it clears and calms the heart, reforms the tongue, gives wings to the ſoul to flie up even into heaven it ſelf; Do not loſe (ſaith he) ſo great gain, nor bring your Bibles hither only, but take time to read the Scriptures at home. And in another place, If thou wouldeſt know how great advantage ariſeth from divine Scripture, then diligently examine what a vaſt difference there is in thy heart and ſoul, when thou ſtandeſt in the Church, and when thou (art at a Play, or) ſtandeſt in the Theatre; Its the ſame ſoul, and yet how well is it affected in the one place, and how much corrupted in the other lChryſoſt. in Gen. 9. Homil. 29. & in Mat. 1. Homil. 3.?
I am the more willing to recite theſe things, that Chriſtians may ſee in theſe ſad dayes wherein ſo many ſlight Scriptures; what a reverent and honourable account there was of them, (yea, and of the reading of them) by the moſt eminent men in ancient times.
Fourthly, The examples of Gods ſervants recorded and Reaſ. 4.recommended in Scripture is a reaſon of reading Scripture, for we may read their piety in the reading of it; the Eunuch, a man of ſo great authority under the Queen of Aethiopia, and that had the charge of all her treaſure, yet had another treaſure: for ſitting in his Charet, he read the Prophet I ſaith mAct. 8. 28.; ſomething (no doubt) he underſtood, and read that he might underſtand more. The noble Beroeans are commended for ſearching the Scriptures nAct. 17. 11.: and how ſhall Chriſtians when they have heard a Sermon, ſearch the Scriptures beſt, but by taking a Bible into their hands and reading them there? How ſhall a thing be ſearched that is not viewed? Unto which we may add the example of Timothy, from a chila (ſaith Paul) thou haſt known the holy Scriptures o2 Tim. 3. 15., which knowing was (in all probability) by Reading as one ſpecial means pA pueritia iſſue factus erat Scripturae lectioni, Calv.: Still the Scripture hath been dear to Gods dear children, as being accounted better then gold or ſilver, (though never ſo much), better then thouſands, Pſal. 119. 72.—Sweeter then Honey (though never ſo good), and which drops of it ſelf from the Honey-comb, Pſal. 19. 10.—more valuable then their food, yea, then their neceſſary food, Job 23. 12. See what a Reader Joſhua was, though a Prince, Joſh. 8. 34, 35.
And amongſt us, Chriſtians heretofore (though now that firſt love be lamentably loſt) were inquiſitive how much they ſhould read every day, that ſo the Scriptures might be read over in a year, which ſhewed they were in the way to be truly good, becauſe the Scriptures make wiſe to Salvation; and if they did read them with reverence and delight, that ſhewed them to be good already, it being uſed as a good reaſon to prove the Scriptures are the Word of God, becauſe there was never any Book that had wiſdom in it, but natural wiſe men liked it, unleſs it were Gods Book (or Books framed out of that): which ſhews that none can like the Word of God but by the Spirit of God, and that they that like it, have that Spirit; yea, we may count it a clearer ſign of grace to delight in reading Scripture then in hearing Sermons, viz. in this reſpect, becauſe in Sermons there is a mixture of humane ſufficiency, and ſo it is not ſo eaſily diſcerned whether that which draws the ear and heart of the Hearer, be Gods Word or mans wit; but to read, and to be ſatisfied (as it were with marrow and fatneſs) with the pure Word of God (who though he condeſcends to Readers weakneſs, yet never condeſcends to their wantonneſs), this ſhews a man or woman to be much after Gods heart.
Fifthly, The efficacy of Scripture read, is an effectual argument for the reading of Scripture. Famous is the ſtory Reaſ. 5.of Auſtin, whoſe converſion was wrought, or at leaſt compleated in this way; for he on a time, full of grief, and lifting up his heart to God, ſaying, How long Lord? How long wilt thou be angry with me? Why ſhall not this hour put an end to my filthineſs? at length he heard a voyce (as from Heaven) calling to him in theſe words, Take up and read, Tolle lege, toll lege.take up and read; Thereupon, he took the Book, opened it, and read, in that Chapter which he firſt caſt his eye upon, theſe words, Not in rioting and drunkenneſs, not in chambering and wantonneſs, not in ſtrife and envying; But put ye on the Lord Jeſus Chriſt, and make no proviſion for the fleſh to ſatisfie the luſts thereof qRom. 13. 13, 14., and then read no further, nor was there (ſaith he) any need: for as he had made an end of reading that ſentence, all his doubts and darkneſſe did (as by a light caſt into, and clearing up, his heart) ſuddenly vaniſh away. Upon this occaſion he remembred and relates the ſtory of Antonius, who happening to read ſome part of the Goſpel, was admoniſhed that what he read was ſpoken to him, and it was this, Go ſell that thou haſt, and give to the poor, and thou ſhalt have treaſure in heaven, and come and follow me, and upon this he was forthwith converted. Aug. confeſſ. lib. 8. cap. 12
But we need not go further then Scripture to be perſwaded of the power of Scripture, being reverently read. Upon the reading of the Law, by Shaphan the Scribe, Joſiah rent his clothes r2 King. 22. 10, 11, 19.—, and his tender heart was much humbled, for his ear affected his heart ſLam. 3. 51., and ſo may their eyes that read it themſelves: Yea, in ſo bad a time as that was wherein Jeremiah lived, yet the Princes, hearing the words of the Lord read by Baruck, were afraid both one and other tJer. 36. 16.. And (after they were come out of the captivity) we find that all the people wept when they heard the words of the Law. It's true, the ſenſe was given, and they were made to underſtand the reading: but that hinders not the buſineſs in hand, but ſheweth the power of the Word when it is read with underſtanding, and that the better it is underſtood, the more powerful it is. Now if the Word ſo work upon the heart when it is read by others, why may not the ſame effect be wrought when a man reads it himſelf? yea, rather then; becauſe he may read it over and over again, and hath more time to ponder upon it. Hereunto we may add, that when Chriſtians heard that read which the Apoſtles decreed for the Churches reſolution, they rejoyced for the conſolation uAct. 15. 31..—And O how many in our dayes, dwelling in the duſt, and in a moſt dejected condition, have found themſelves ſtrangely revived by reading ſome place of Scripture which the hand of Providence hath directed them unto? And what did the Martyrs in Queen Maries dayes, for their mutual comfort, but write over and over in their Letters thoſe Scriptures that made moſt for conſolation and conſtancy, that by the reading of them they might hold up and hold out in their honourable but hard condition?
Sixthly, It makes much for reading and ſtudying Scripture, Reaſ. 6.that it is Gods way to bleſſedneſs; for, Bleſſed is he whoſe delight is in the Law of God, and that doth meditate in his Law day and night xPſal. 1. 2., Yea, Bleſſed is he that readeth yRevel. 1 3.. It's true, it is not only ſaid, Bleſſed is he that readeth, but alſo, they that hear and keep the words of that Propheſie; but yet the reading is named, and hath a part in the bleſſedneſs pronounced, to wit, as it is (together with hearing) a means of keeping. And this we ſee God made to be the way to the Eunuchs bleſſedneſs. The reading-Eunuch that could not at firſt ſee Chriſt in the Scripture he read; yet ſaw ſo much by the help of Philip (whom God ſent to him when he was reading) that he believed with all his heart zAct. 8. 37., and came to Jeſus (by Baptiſm) unto eternal life; for believing and bleſſedneſs, comming to Chriſt and life, go together, Luk. 1. 45, Joh. 5. 40. & 20. 31.
After theſe reaſons of reading Scripture, I ſhall proceed to the anſwering of ſome Objections, the firſt whereof concerns thoſe that are higher; the other ſuch as are meaner and lower.
Object. 1. Men that have their heads and hands full of buſineſs, may (perhaps) plead that they have no time to read Scripture, Object. 1.in regard of their many and preſſing imployments.
Anſw. 1. They who frame this Objection had need to take heed, that it be not made a protection for omitting Anſw. 1.Prayer alſo, and ſo letting paſs ſome dayes without having any thing to do with God; ſuch may know, that it is to be but peny-wiſe to be ſo thrifty of time for worldly buſineſs as to have no leiſure to look up to God; If they did read Scripture well, they would find ſuch good Husbandry put under the head of Vanity; for, Except the Lord build the Houſe, keep the City, (and ſo, carry on and proſper mens affairs) it is in vain to riſe early, to ſit up late, or to beſtow a mans labour in them aPſal. 127.. A man had better gain ſome time from his ſleep, then to have no time for the ſervice of God; and to leave ſome buſineſs undone, then to have all ill-done; or to be undone, becauſe he proſpers ſo well without God, Prov. 1. 32.
2. I anſwer, That although Chriſtians will find it both profitable and needful to ſet apart certain times (and that Anſw. 2.(ordinarily) every day) for reading Scripture, leſt there be a loſs of the duty for want of an appointed time to do it in; yet I ſhall not preſcribe any particular time, nor how much of Scripture any ſhould read at that time, (the diviſion of the Scriptures into Chapters will help that way): but that which I preſs as neceſſary, is the thing it ſelf, and that every Chriſtian be a ſerious Reader of Scripture.
I deny not, but ſome are ſo hurryed with the neceſſary occaſions of their Calling, that it is not eaſie for them to have a time (perhaps in a whole day) to read a Chapter; I mean, to have a time at times, and on ſome days: but yet at other times they may, (and by enjoying a freer opportunity) make themſelves and their ſouls ſome recompence in regard of former omiſſions; which I adviſe them to do, and withal, wiſh them to remember, that it is (as hath been ſaid) the mark of a bleſſed man to meditate in Gods Word day and night, and that David (that was ſtill taken up with the perſecutions of a King, (that is, of Saul) or with the imployments of a King, when he was King himſelf and a man of War alſo, yet was very much in the meditation of the Law of God, yea, it was his meditation all the day bPſ. 119. 97., that is, he took all occaſions to exerciſe his thoughts in it; reading it (no doubt) as Kings were commanded to do, Deut. 17. 19. and then reading it in his heart in his recurrent meditations according to all opportunities. There is but one thing that hinders Davids imitation, and the following of ſo good an example, and that is, the want of Davids affection, which breathes and breaks out in this holy exclamation, O how I love thy Law cPſ. 119. 97., and thence follows his meditation all the day: Love deſires union, and longs to be much with the thing loved. Gods great complaint is, I have written to him the great things of my Law, but they were counted as a ſtrange thing dHoſ. 8 12.. Divers now a dayes look ſtrangely upon Scripture, their countenance (as it is ſaid of Laban in regard of Jacob) is not towards it as it was yeſterday and the day before eGen 31. 2.; but would they claim kindred of it, and ſay unto Wiſdom, thou art my Siſter, and to Ʋnderſtanding, thou art my Kinſwoman fProv. 6. 4., and ſo grow into an holy familiarity with it, then, as neer kinred love to look much one upon another, ſo would they look often and with delight into the Book of God; and by the frequent reading of it, ſupply themſelves with the matter of that heavenly meditation which the Scripture marks in, and makes the marks of, the choiſeſt ſervants of God.
I come now to the Objections of the other ſort, and which ordinary people uſe to make, to whom I do eſpecially direct this diſcourſe.
Object. 2. We hear the Scriptures read in the Congregation, and may not that ſuffice for us who muſt of neceſſity follow our Object. 2.Callings that we may live in the world?
Anſw. 1. We cannot but think that the Eunuch coming to Jeruſalem to worſhip, Act. 7. 27. heard the Scriptures Anſw. 1.read there, that being one part of the ſervice performed at their Feaſts, as is expreſly declared at the Feaſt of the Paſsover, when it is ſaid that Hezekiah ſpake comfortably to the Levites that taught the good knowledge of God g2 Chron. 30. 22.. In which teaching, reading is preſuppoſed, for we find it expreſs'd otherwhere, and namely, that in the Feaſt of Trumpets, the Law was brought before the Congregation, and was read from the morning until the mid-day hNeh. 8. 1. 2, 3.. And it is more like it was read at the Feaſt of Pentecoſt to which the Eunuch came, becauſe in that Feaſt, they remembred the ſingular benefits of the Lords giving of the Law in Mount Sinai unto them at that very time, and their freedom from the cruel Laws of the Egyptians iDeut. 16. 12., under which they had lived before. But though the Law were thus read, and heard read in publick; yet a good man (though a great man) is not content to ſit and hear the Word read in the Congregation (which is, I grant, a great duty kDeut. 31. 12., Neh. 8. 3. but he reads alſo in private: yea, the Eunuch returning from the Feaſt, and the Reading there, reads alſo ſitting in his Charet, and Philip is ſent to joyn himſelf to the reading-Charet lAct. 8. 28, 29..
Anſw. 2. As for thoſe that ſay, They are imployed all the week in worldly buſineſs: they ought to know that they Anſw. 2.have ſo much the more need to read Scripture, that in the crowd of earthly cares and concernments they may not loſe their God and their Souls. It's true, that ruder people are ready to reſolve that it is to be left to Miniſters and Monks (as Chryſoſtom relates their words) to read Scripture, I have wife and children, and houſhold care mChryſoſt. in Mat. homil. 3. Non ſum, inquit, ego Monachus; uxorem haheo & ſilios & curam domûs.(ſayes one and another), why do you preſs me to read it? Now it's true, that it doth moſt and very highly concern Miniſters to read Scripture; And that not only for guarding themſelves againſt thoſe Errors which (men of better parts then hearts) enſnare novices in, by abuſing their own Reaſon and Gods Word, but alſo, that they be throughly furniſhed for every good work belonging to them as they are men of God n2 Tim. 3. 17., for which though they may be competently enabled (and ſo as to make a good ſhift) by ſearching the Scripture (as they have occaſion) for their buſineſs; yet they will never be ſo compleatly habituated for it, unleſs the ordinary reading and ſtudy of Scripture be made their buſineſs. Miniſters therefore are in ſpecial bound to give themſelves to reading and meditating Scripture, that their profiting may appear to all, yea, that's (in a manner) their whole work o2 Tim. 4. 13, 14, 15.; But this will not excuſe People for not reading Scripture, unleſs their mind be, that Miniſters ſhould be wiſe to Salvation, and not themſelves p2 Tim. 3. 15.. Men that are every day abroad in the world, and ſtill receive wounds, have more need of medicines qChryſoſt. ubi ſupra., laid up in the Soul-healing Scriptures.
Anſw. 3. Now for that part of the Objection, wherein living in the world is ſpoken of, all Chriſtians are to be admoniſhed Anſw. 3.to take heed that they cloke not their negligence and liſtleſneſs to the reading of the Word by the pretence of neceſſity, nor ſhut out Piety by the argument, or rather the imagination of Poverty: All ſuch things are anſwered in our Saviours counſel and direction for the beſt way of thriving in the world, which is this, Seek ye firſt the Kingdom of God and his righteouſneſs, and all theſe things ſhall be added unto you rMat. 6. 33.. They that ſay, Give us this day our dayly bread, before they ſay, Thy Kingdom come, may thank themſelves if they want the comfort both of that Bread and that Kingdom, neither of them being ſought in their due place.
Object. 3. But what ſhall we do that are altogether unlearned, Object. 3.and cannot read?
Anſw. 1. If you might have learned to read (when Anſw. 1.you were little) and would not, account it your ſin, and repent of it, and pray God to ſupply that want otherwiſe; but if you had no means to enable you to read, look upon that as your affliction; which affliction thoſe careleſs Parents provide for their children who will not learn them to read in their childhood, when they may ſo eaſily do it.
Anſw. 2. Many there are that being grown up, and deſirous to read have learned and do learn to read that bleſſed Book Anſw. 2.of God. If it be more hard for them to learn then for children, (as indeed it is) yet deſire, and pains, & prayer, may and do overcome the difficulty; Say with tears, Lord, though I be not worthy to open and to read the Book, neither to look thereon ſRev. 5. 4., yet let free grace help; and by weeping and praying out of ardent deſire to ſee with thine own eyes the wonders of Gods Word, thou mayſt well hope God will ſatisfie thine hungry and thirſty Soul, Mat. 5. 6.
Anſw. 3. If thou canſt not attain to read thy ſelf, yet Anſw. 3.hear thoſe that can; yea, ſtrive and take a courſe to hear them, like that poor blind woman *Joan Waſte.in the Book of Martyrs, that (being uncapable of learning to read her ſelf, becauſe ſhe was blind) gave a peny or two pence to one & another, telling them aforehand how much they ſhould read to her upon a price, whereby ſhe ſo profited, that ſhe was able to recite many Chapters of the New Teſtament, and to plead for that true Religion for which ſhe was at laſt a bleſſed ſufferer in thoſe Popiſh flames tActs & Momuments, 3. Vol pag. 757.. They that cannot attain to read, have this comfort, that it is ſaid not only, Bleſſed is he that readeth, but it is added alſo; And bleſſed are they that hear the words of this Propheſie uRev. 1. 3.. Hear therefore diligently and write (yea, deſire God to write) what thou neareſt, in thy heart; and when it is there, read it over and over again by ſerious meditation, Pſal. 62. 11.
Object. 4. Though I do read, yet I cannot underſtand: What profit is there in it then?Object. 4.
Anſw. So the Eunuch might ſay, and did ſay, How can I underſtand without a Guide xAct. 8. 30. 31.? But firſt, this is an argument Anſw.(to thee) againſt hearing it read, as well as againſt reading thy ſelf, and ſo thou will ſhut out both, Secondly, Many things in Scripture thou mayeſt and doeſt underſtand. Thirdly, There are two reaſons of reading; the one is, becauſe thou doeſt underſtand; the other, that thou maiſt underſtand; know therefore, that reading what thou doeſt not underſtand, with a deſire to underſtand, is a good way to have a Philip ſent unto thee, or to move the Lord to move thee to go to a Philip, that ſo thou mayeſt underſtand; yea, Miniſters are every where ſent to help thee, and cauſe thee (by giving the ſenſe) to underſtand the reading yNeh. 8. 8.. And Fourthly, If Chriſt know thou art deſirous to know, he will help thee to learn; and that ſo, as thou ſhalt ſee cauſe to ſay at laſt, Lord, now ſpeakeſt thou plainly to me (in thy Word) and ſpeakeſt no proverb, John 16. 17,—27.
Object. 5. But I come weary home with work: Will you put me to reading then?Object. 5.
Anſw. Firſt, Our Saviour ſhews us, that a Servant that comes weary from work is call'd to wait upon his Anſw.Maſter, before he eat and drink himſelf, Luk. 17. 7, 8. and that may teach us, that we may not neglect rhe ſervice of our great Lord, though we come from the field weary. Secondly, Reading ſome part of Scripture is a work of another kind, and may be accounted a recreation, in regard of hard bodily labour. Thirdly, There is alſo a time (after labour) of refreſhing (in the uſe of the creatures) by which nature may be ſo recovered as to be fitted for reading. Fourthly, He works very hard that will not read a Letter from his Friend, from his Prince, before he takes his reſt. If any ſay, The caſe is not alike; for ſuch Letters as come to our hand day by day, we have not ſeen before, and therefore we read them without delay, but having once peruſed them, we do not ſtill read them; Now the Bible we read ſometimes our ſelves, and we hear it read often, no need therefore to be ever reading it. To this I anſwer, that they that read the Book of God well, and they that read it moſt, will never make this objection: for they know by good experience, that the holy Scripture is ſo full and fathomleſs, that every new reading of it (with reverence and lifting up their hearts to God, that he would open their eyes to ſee wonders out of his Word zPſ. 119. 18.,) I ſay, every ſuch new reading of it, brings a new light into the underſtanding; a new heat into the heart and affections; and puts a new life into an holy life. As for thoſe who know not this, let them betake themſelves to the diligent and dutiful reading of Scripture, that they may at length know it. And they that look upon reading as the receiving of their food, will be ready to read often, as they receive often the ſame ſort of food: The truth is, Mens faſting takes away their ſtomack; I mean, it is their not reading that makes them unwilling to read: for duties well performed bring in that delight which will make them ſtill, and make them eaſily performed. To him that hath ſhall be given, Luk. 8. 18.
Lay aſide therefore (dear Chriſtians) all carnal excuſes, and do not uſe your Bible as you do your better clothes, that is, on the Lords-day, and then lay it aſide till the next Lords-day; but look upon the words of Gods mouth as Job did, that is as upon, yea, eſteeming them more, then your neceſſary food aJob 23. 12.; and that will be a motive to you to uſe it as you do your food, to read ordinarily as you feed ordinarily, that is, twice a day, though ſomething may ariſe extraordinarily to hinder the one or the other. I know there is a difference between Servants, and thoſe that be Maſters of their time; They that are at their own hand (as they ſay) may take a time as they pleaſe; but they that are under the power of others, muſt do as they may; and yet they alſo, though they cannot take, yet ſhould make a time, that is, make hard ſhift for a time to ſee what the Lord God ſayes *Pſal. 85. 8., and learn to be ſo provident as to place themſelves there where the Governours, knowing the benefit of the Word themſelves, will therefore give thoſe that belong unto them the more liberty to look into it.
I ſhall conclude all that I have to ſay concerning this argument, with the adding of two Motives (which the times wherein we live may much mind us of) to this neceſſary duty of being well-read in Scripture; the one drawn from our doubtful condition (in this world and in this land) outwardly; the other from our dangerous condition ſpiritually.
The firſt of theſe the Scripture it ſelf points unto, giving this as a reaſon why it is a bleſſed thing to read and hear 1.and keep it, to wit, becauſe the time is at hand bRev. 1. 3., that is, times will come (and how near they be at any time none can tell) wherein there will be ſo great affliction, that they only will be found bleſſed perſons, who have read, obſerved, and laid up Scripture-conſolatons: Ʋnleſs thy Law had been my delights (ſaith David), I ſhould have periſhed in my affliction cPſ. 119. 92. 49, 50..
The later of theſe alſo the ſame Word of God layes before us, foretelling that in the laſt dayes (which were come then, 1 Cor. 10. 11. and are come much more now) perilous times ſhall come d2 Tim. 3. 1. 7, 8, 15, 16., and that in ſpecial by ſeducing Teachers, who will certainly prevail over poor ſilly creatures that are ever learning, for they be the hearers of many and different Teachers, and deſirers of new things, but are never able (becauſe they take not the right courſe to ſettle, but the right courſe to unſettle *1 Tim. 4. 3, 4.) to come to the knowledge of the truth. Now, How ſhall this be helped? That Paul tells us, by recommending the Scriptures in the later part of the chapter, as the armour and antidote in infecting and truth-reſiſting-times, minding Timothy therefore of his knowing of them from a child (which was (as is ſhewed before) by the reading of them, though other means be not excluded). That of our Saviour, Ye err, not knowing the Scriptures eMat. 22. 29., is a perpetual truth; that is, all Error ariſeth from want of right Scripture-knowledge: Hence Enemies to Truth, and they that would draw others into Errors, are very angry at Scriptures. What baſe thoughts Papiſts have of them, appears by their words; for they call the Scriptures, Pighius in Hierarchia. vid Juel: apolog. Eccleſ. Anglicanae.a cold, uncertain, unprofitable, dumb and dead letter; yea, like a noſe of wax that can be turned any way, and be made to ſerve every mans purpoſe,—yea, beggerly Elements, and that the labour is in vain that is beſtowed on them; Theſe blaſphemies they belch out, well knowing that their counterfeit commodities paſs beſt in the dark, and therefore the morning light fIſa. 8. 20.of the Word is to them as the ſhadow of death gJob 24 7.. And Hereticks generally, either diſclaim them (in a great degree hAs Montanus and Marcion did, affirming that they knew more and better then either Chriſt or his Apoſtles.,) or elſe, tamper with the divine Witneſſes, and handle the holy Scriptures ſo as to make them their own Word, not Gods Word. As for Sectaries, their common character is, that they care little for Gods Miniſters: the true meaning whereof is, that they care little for the Word of God rightly underſtood, and therefore have (and labour with others to have) low thoughts of Miniſters, becauſe it belongs to their Office to give the right ſenſe of Scripture, Neh. 8. 8. Mal. 2. 7. Such may not for ſhame groſly deny and reject Scripture; but let all obſerve whether that which they be moſt real in, and magnifie moſt, be not extraordinary Revelations, and that which they call a light within, reporting the Scriptures *As the Papiſts do, that call it Theologiam atramentarian, and dead ink, Gonſequils, &c. See Dr. Favour, antiq. cap. 6. p. ….to be Ink and Paper (as if Ink and Paper could make men wiſe to Salvation, 2 Tim 3. 15.). The truth is, there is one grand Error that rears up and bears up all other, and that is, a light eſtimation of the Word of God, eminently appearing in the diſlike, yea, (in many) in the (formerly unheard of) deteſtation of thoſe whom God hath called to be the Miniſters of the New Teſtament for the Truth of God, Rom. 15 8. And let all obſerve, that they that turn their hearts from Miniſters firſt, grow to a contempt of Scripture it ſelf at laſt. I ſhall not doubt, to put all this upon the account of neglecting to read, or of the negligent reading of, the Word of God; elſe would never ſo many Chriſtians have run away from God and his Ordinances, as in theſe dayes they do. If any ſhall ſay, they be the Bible-bearers that are fallen away (for ſo ſome profane perſons will be ready to ſcorn the Profeſſors of Religion): To this I anſwer, That it is one thing to bear a Bible, another to read it with reverence, and to ſearch it with diligence, and to pray (when they read) for the knowledge of Gods mind in it, with all humility and ſenſe of their own weakneſs and unworthineſs; It is ſuch, and not every reading that will ſerve the turn. I grant, that Chriſtians have brought their Bibles to Sermons; but when they have done that, they have not (as the Beroeans did) brought Sermons to their Bible; but have taken Preachers words without the grounds which they brought out of Gods Word, and therefore have been carryed away by the pleaſing (but poyſoning) words of contrary Teachers. My advice therefore in concluſion (to ſuch Chriſtians as are yet capable of counſel, and ſpecially to thoſe of my own charge) is briefly this; As you hear with your own ears, ſo ſee with your own eyes, and be much converſant with God in the ſerious reading of Scripture: And ſeeing there were never ſo many helps for a right underſtanding of Scripture as there are now, by ſundry ſound Expoſitions and Annotations publiſhed (of late) in our own Language; Do we that are able, make uſe of ſuch helps, that ſo being prepoſſeſſed with the Word of Chriſt dwelling richly in you in all wiſdom iCol. 3. 16., that is not only richly, but rightly, and in the true ſenſe and meaning of it; there may be no room for the contradictions of ſubtile and ſeducing men, but ſuch a reſolute retaining of the Truth of God as may render you capable (however it go with us in this Land, or in this World) of that heart-ſecuring promiſe, Becauſe thou haſt kept the Word of my patience, I will keep thee from the hour of tentation, that is, either from being in it, or from being hurt by it; unto which I add that which followeth, Behold I come quickly, hold that faſt which thou haſt, that no man take thy Crown, Revel. 3. 10, 11. Finally, Remember that the Word of God is the food wherewith all Saints are fed, both Men and Angels *Bernard in aſſump. B. Mariae Serm. 5., for even the Angels deſire and ſtoop low to look into it, 1 Pet. 1. 12. and a Table is (as it were) ſpread for them in the Church by which the manifold wiſdom of God is known unto them kEph. 3. 10.. Take therefore every day ſome part of this heavenly Manna, this Angels food lPſal. 78. 25., to ſupport you in the Wilderneſs of this World, till you come to eat it new, (as our Saviour ſaith of the Sacrament mMat. 26. 29.), that is, in a new and glorious manner to partake in the life that is held out in it, in the heavenly Canaan.