From the Archives
of The Christian History Library
Housed at The
Christian History Center
Handling the Word of God Rightly
Book: The Lively Oracles given to us.
OR The Christian Birth-right
and Duty,
in the custody and use of the Holy
Scripture (1678)
By:
Richard Allestree
(ALLESTREE,
RICHARD). The Lively Oracles given to us. Or the Christians Birth-right and Duty, in
the custody and use of the Holy Scripture.
By the Author of the Whole Duty of Man, &c.
…
Richard Allestree (1619-1681) an
eminent English royalist divine; took arms for the king and served under Sir
John Birion, 1641: twice captured, but was released; frequently employed in
carrying messages to and from the king.
In 1660 was made Regis professor of divinity at Oxford and canon of
Christ Church; elected provost at Eton, 1665.
“No absolute certainty has yet been reached regarding the authorship
of The Whole Duty of Man, and other treatises by the same author. The preponderance of opinion, however is
heavily in favour of Dr. Allestree…’—Kennedy: Dict. Anonymous and Pseudonymous Eng. Lit., I:143.
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, whish 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 hve 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 and subsequent and follow after it.
2. Of
those that go before, sincerity is a most essential requisit; by sincerity, I
mean an 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 inveterate diseases lie in our morals; and we suffer the
Medicin to reach no farther than our intellects. As if he that had an ulcer in his bowels should apply all has
balsams and fanatives only to his head.
‘Tis true, the
holy Scriptures are the treasuries of divine Wisdom; the Oracles to which we
should resort for saving knowledge: 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
it, 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 often 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 knowledge, 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 studies 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: not that he
dislik’d their desire of knowledge, 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 maters both of Faith and
speculation. Men are commonly
prepossest strongly with their own notions, and their errand to Scripture is
not to lend them light 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. I. I.
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 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. can 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 lightin which you view it. J am 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.
10. WHY
should we not then have the same indifference which a travelers hath, whether
his way lie on this hand or that; so as it be the direct road to his journies
end? For although 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
occasion which our Savior upbraids to the Jews, that seeing, we see not,
neither do we understand, Mat. 13. 14.
For he that will no be sav’d Gods way, will hardly be so by his
own. He that resolves not impartially
to embace all the Scriptures dictates, 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, Jer.
42. 20. and may expect as fatal an event.
12. BUT there a set of men who deal yet
more insincerely with the Word; that read it insidiously, 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 thing more unmanly and disingenuous, 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. Yes 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 ofScribes, and do not presently
exclame against the Authors as false or impertinent, or discard the whole Book
for som such passages.
15. 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 displeasure is as 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
divertissement, but 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 defrock that reverence from the true God, which heathens allow’d their false
ones?
19. NOW
this proceeds sometimes from the want of that habitual reverence we should
always have to it as Gods word, and sometimes 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, when 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 authority, as may render us malleable, and apt to receive its impressions:
for where there is not 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 requisite to the knowledge of the Scriptures to be the love of
them. Believe me, saies he, everything 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 the Author, not only was free
from error, but did excellently well where he is not understood. And if such an
coconut 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 dispis’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.
24. 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 attempt. 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 they 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 or reading
the Scripture; which consists principally in two things. The first of these is attention, which is so
indispensably requisite, 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 exquisite music do’s to
a man perfectly deaf. The letter and syllables of 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 on 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
fad consideration, that that sacred Book is ready more 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 heedlessness, as if it could tell them nothing they were concern’d
in: and to such ‘tis no wonder if their reading bring objection, whilst men who profess to look there for life and
salvation, read with such a retchless heedlessness, 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 not 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 virtue
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 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 the 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 Religioun 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 of
speculation: yet even in these it will be their safest course chiefly to pursue
such as have the most immediate 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) but in the constant course of his reading, wherein he will
most sedately and dispassionately 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
measures, 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 immediately 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 sometimes extraordinary proportions.
33. IF
it be objected, that to those who daily 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 immediately 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 perceptive part, there is a caution to be us’d
in our attention. For we are to be
distinguish 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 Christs 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.
Accordinigly ‘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 no 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 determine
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 secondary 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, not 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 content 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 virtue, then as properly a virtue 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 here, 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 reproachful flattery; an attempt to bribe God
against himself; and a sacrilege, like that of Dionyfius; who took away Apollo’s
golden robe, and gave him a stuff one.
38. THE
second things requisite 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 believes with all
his heart, Act. 8. let us consider that unless we do so; our baptism (like
a thing surreptitiously obtain’d) conveys 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
immediately 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 immediately
directed. In all the precepts of good
life, and Christian virtue, 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 virtues 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 all convinc’d
of his own guilt by Nathan parable (tho the most opposite that was
imaginable) till he roundly appli’d it, saying, thou are 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 little 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 those 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 daily 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 attained 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 virtue, or determents from vice; what promises to obedience, or
menaces for the contrary: what examples of Gods vengeance against such or such
sins, or what instances of his blessing upon duties. It 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 encournter 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 the 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
studied the Alcoran rather then the Bible.
His sensualities might then have pleaded, that they were by 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 of 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 run counter to it; that by
informing themselves of Gods will, they may knkow 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 longsuffering, 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
then 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 her
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 doctrines 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 to 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 is
suppose rends 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, buts opposition to Piety. But would God, men would look a little
before them, and consider what the final reckoning will be for such
divertissements; 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 nothing, 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 Word 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
circle; guard himself against the first insinuation of this guilt: and when a
jest offers it self as a temptation, 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 authority, 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 contemt of the holy Scripture; and also when they observe it in
others, discountenance the insolence: and be 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 some good and excellent
end. And when a things 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 serious and most important purpose;
the salvation of our souls. And indeed
who ever takes any lower aim then that, and the virtues 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.
…….