The Lively Oracles Given to Us

Chapter 1

1. God, as he is invisible to human eyes, so is he unfathomable by

human understandings; the perfection of his nature, and the impotency of ours, setting us at too great a distance to have any clear perception of him. Nay, so far are we from a full comprehension, that we can discern not

Chapter 2

2. Those have been of several sorts; The first was by infusion in

man's creation, when God interwove into Mans very constitution and being the notions and apprehensions of a Deity: and at the same instant when he breathed into him a living soul, imprest on it that native religion, whic

Chapter 3

3. But this Light being soon eclipsed by Adams disobedience, there

remained to his benighted posterity, only some faint glimmerings, which were utterly insufficient to guide them to their end, without fresh aids, and renewed manifestations of God to them. It pleased God therefore to rep

Chapter 4

4. This is the one great comprehensive Revelation wherein all the

former were involved, and to which they pointed; the whole mystery of Godliness being comprised in this of God's being manifested in the flesh, and the consequents thereof. 1 Tim. 3.16. whereby our Savior as he effected

Chapter 5

5. These were the ways by which God was pleased to reveal himself to

the Forefathers of our Faith, and that not only for their sakes, but ours also, to whom they were to derive those divine dictates they had received. Saint Stephen tells us, those under the Law received the lively Oracles

Chapter 6

6. And for this, God (whose care is equal for all successions of men)

hath graciously provided, by causing Holy Scriptures to be writ; by which he hath derived on every succeeding Age the illuminations of the former. And for that purpose endowed the Writers not only with that moral fidelit

Chapter 7

7. But this is a guilt which one would think peculiar to Infidels and

Pagans, and not incident to any who had in their Baptism listed themselves under Christ's banner: yet I fear I may say, of the two parties, the Scripture has met with the worst treatment from the later. For if we measure

Chapter 8

8. Indeed so many are the abuses we offer it, that he that considers

them would scarce think we owned it for the words of a sensible man, much less of the great omniscient God. And I believe 'twere hard to assign any one so comprehensive and efficacious cause of the universal depravation

Chapter 9

9. To such as these 'tis I confess vain for man to address; nay 'twere

insolence to expect that human Oratory should succeed where the divine fails; yet the spreading infection of these renders it necessary to administer antidotes to others; And besides, though (God be blest) all are not of

Chapter 10

10. Indeed were there nothing else to be said in behalf of holy Writ,

but that it is God's word, that were enough to command the most awful regard to it. And therefore it is but just we make that the first and principal consideration in our present discourse. But then 'tis impossible that

Chapter 11

1. Mens judgments are so apt to be bias by their affections, that we

often find them readier to consider who speaks, then what is spoken: a temper very unsafe, and the principle of great injustice in our inferior transactions with men; yet here there are very few of us that can wholly div

Chapter 12

2. I am far from contradicting our Saviors Precept, of Search the

Scriptures, Jo. 7. or Saint Paul's, of proving all things, 1 Thes. 5.21. we cannot be too industrious in our inquest after truth, provided we still reserve to God the decisive vote, and humbly acquiesce in his sense, how

Chapter 13

3. Whatever therefore God has said, we are to pay it a reverence

merely upon the account of its Author; over and above what the excellence of the matter exacts: and to this we have all inducements as well as obligation: there being no motives to render the words of men estimable to us

Chapter 14

4. Those motives we may reduce to four: first, the Authority of the

Speaker; secondly, his kindness; thirdly, his wisdom; and fourthly, his truth. First, for that of Authority; that may be either native, or acquired; the native is that of a parent, which is such a charm of observance, th

Chapter 15

5. Nor have only God's, but men's Laws exacted that filial reverence

to the dictates of Parents. But certainly no Parent can pretend such a title to it as God, who is not only the immediate Father of our persons, but the original Father of our very nature; not only of our flesh, but of ou

Chapter 16

6. But besides this native Authority there is also an acquired; and

that we may distinguish into two sorts; the one of dominion, the other of reputation; To the first kind belongs that of Princes, Magistrates, Masters, or any that have coercive power over us. And our own interest teaches

Chapter 17

7. A second sort of acquired Authority is that of reputation. When a

man is famed for some extraordinary excellencies, whether moral or intellectual, men come with appetite to his discourses, greedily suck them in, nor need such a one bespeak attention; his very name has done it for him,

Chapter 18

8. And hath God don nothing to get him a repute among us? has he

no excellencies to deserve our esteem? Is he not worthy to prescribe to his own creatures? if we think yes, why is he the only person to be -- 16 of 164 -- disregarded? or why do we so unseasonably depart from our own

Chapter 19

9. A second motive to esteem men's words, is the kindness of the

speaker. This has such a fascinating power, as nothing but extreme ill nature can resist. When a man is assured of the kindness of him that speaks, whatever is spoken is taken in good part. This is it that distinguishes

Chapter 20

10. But what human kindness is there that can come in any

competition with the Divine? it surpasses that of the nearest and dearest relations; Mothers may forget, yet will not I forget thee, Isa. 49.15. And the Psalmist found it experimentally true, When my Father and my Mother

Chapter 21

11. For the first, we cannot look either on our bodies or our souls, on

the whole Universe about us, or that better World above us; but we shall in each see the Lord hath don great things for us, Psal. 114. Nay, not only our enjoyments, but even the capacity to enjoy, is his bounty. Had not

Chapter 22

12. And now tis very hard, if such an unparalleled love in God, may

not as much affect us, as the slight benefactions of every ordinary friend: if it cannot so much recommend him to our regard, as to rescue his word from contempt, and dispose us to receive impressions from it; (especiall

Chapter 23

13. But if all he has don and suffered for us cannot obtain him so

much from us, we must surely confess, our disingenuity is as superlative as his love. For in this instance we have no plea for ourselves. The discourses of men 'tis true may sometime be so weak and irrational, that thoug

Chapter 24

14. How attractive a thing Wisdom is, we may observe in the instance

of the Queen of Sheba, who came from the utmost parts of the earth, as Christ says Mat. 12.42. to hear the Wisdom of Solomon. And the like is noted of the Greek Sages, that they were addressed to from all parts, by perso

Chapter 25

15. How impious a folly is it then in us, to Idolize human Wisdom

with all its imperfections, and despise the divine? yet this every man is guilty of, who is not attracted to the study of sacred Writ by the supereminent wisdom of its Author. For such men must either affirm that God has

Chapter 26

16. Nay, indeed it were to tax him of folly beyond what is incident to

any sensible man; who will still proportion his instruments to the work he designs. Should we not conclude him mad, that should attempt to fell a mighty Oak with a Pen-knife, or stop a Torrent with a wisp of Straw? And s

Chapter 27

18. And as the Holy Scripture is thus recommended to us by the

wisdom of its Author; so in the last place is it by his truth, without which the other might rather raise our jealousy then our reverence. For wisdom without sincerity degenerates into serpentine guile; and we rather fea

Chapter 28

19. And now when all these motives are thus combined; the

authority, the kindness, the wisdom, the veracity of the speaker, what can be required more to render his words of weight with us? If this four-fold cord will not draw us, we have sure the strength, not of men, but of th

Chapter 29

20. All this God do's in Scripture; and we must be stupidly

improvident, if we will take no advantage by it. It was once the complaint of Christ to the Jews, I am come in my Fathers name and ye receive me not, if another shall come in his own name, him ye will receive. Jo. 5.43.

Chapter 30

21. But after all that has been said, I foresee some may say, that I

have all this while but beaten the air, have built upon a principle which some flatly deny, others doubt of, and have run away with a supposition that the Bible is of divine Original, without any attempt of proof. To suc

Chapter 31

22. In which I shall proceed by these degrees. First, I shall lay down

the plain grounds upon which Christians believe it. Secondly, I shall compare those with those of less credibility which have generally satisfied mankind in other things of the like nature. And thirdly, I shall consider

Chapter 32

23. Before I enter upon the first of these, I desire it may be

considered, that matters of fact are not capable of such rigorous demonstrative evidences as mathematical propositions are. To render a thing fit for rational belief, there is no more required, but that the motives for i

Chapter 33

24. Now the motives of our belief in the present case, are such as are

extrinsic, or intrinsic to the Scriptures; of which the extrinsic are first, and preparative to the other; and indeed all that can reasonably be insisted on to a gainsayer, who must be supposed no competent judge of the

Chapter 34

25. And this attestation the Scripture hath in the highest

circumstances, it having been witnessed to in all Ages, and in those Ages by all persons that could be presumed to know anything of it. -- 24 of 164 -- Thus the Old Testament was owned by the whole nation of the Jews,

Chapter 35

26. So also for the preceptive parts of those Books, those that saw

those formidable solemnities, with which they were first published, had sure little temptation to doubt that they were the dictates of God, when written. Now if they could not be deceived themselves, 'tis yet less imagin

Chapter 36

27. Nor could it be esteemed a small confirmation to the Scriptures,

to find in succeeding Ages the signal accomplishments of those prophecies which were long before registered in those Books; for nothing less than divine power and wisdom could foretell, and also verify them. Upon these g

Chapter 37

28. That all this is true in reference to the Jews, that they did thus

own these Writings as divine, appears not only by the Records of past Ages, but by the Jews of the present, who still own them, and cannot be suspected of combination with the Christians. And if these were reasonable gro

Chapter 38

29. The New has also the like means of probation: which as it is a

collection of the doctrine taught by Christ and his Apostles, must if truly related be acknowledged no less divine than what they orally delivered. So that they who doubt its being divine, must either deny what Christ an

Chapter 39

31. But if men will be Sceptics, and doubt everything, they are to

know that the matter called into question, is of a nature that admits but two ways of solution; probability, and testimony. First for probability, let it be considered, who were the first promulgers of Christ's miracles.

Chapter 40

32. Besides, admit it possible that so many could have joined in the

deceit, yet what imaginable end could they have in it? Had their lie been subservient to the designs of some potent Prince that might have rewarded it, there had been some temptation: but what could they expect from the

Chapter 41

33. In the next place, if we come to those miracles which succeeded

Christ's death, those most important, and convincing, of his Resurrection and Ascension, and observe who were the divulgers of those, we shall find them very unlikely to be men of design; a set of illiterate men, taken f

Chapter 42

34. Their preaching amounted to no less than the Deifying of one,

whom both their Roman and Jewish Rulers, nay, the generality of the people had executed as a malefactor: so that they were all engaged, in defense of their own Act, to sift their testimony with all the rigor that conscio

Chapter 43

35. Yet farther, their doctrine was designed to an end to which their

Auditors could not but have the greatest reluctancy: they were to struggle with that rooted prepossession which the Jews had for the Mosaical Law, which their Gospel outdated; and the Gentiles for the Rites and Religion

Chapter 44

36. And yet with all these did these rude inartificial men contest, and

that with signal success: no less than three thousand Proselytes made by Saint Peters first Sermon; and that in Jerusalem, the Scene where all was acted, and consequently where 'twas the most impossible to impose a forge

Chapter 45

37. And sure so wonderful an event, so contrary to all human

measures, do's sufficiently evince there was more than man in it. Nothing but the same creative Power that produced light out of darkness, could bring forth effects so much above the proportion of the cause. Had these we

Chapter 46

38. When all this is weighed, I presume there will remain little

ground to suspect, that the first planters of Christian Faith had any other design then what they avowed, viz. the bringing men to holiness here, and salvation hereafter. The suspicion therefore, if any, must rest upon l

Chapter 47

39. In answer to this bold, this blasphemous suggestion, I should

first desire these surmisers to point out the time when, and the persons who began this design; to tell us exactly whence they date -- 32 of 164 -- this politic Religion, as they are pleased to suppose it. If they cann

Chapter 48

40. Yet lest they should be all thought parties to the design, and their

witness excepted against, it has pleased God to give us collateral assurances, and made both Jewish and Gentile Writers give testimony to the Antiquity of Christianity. Josephus do's this, lib. 20. chap. 8. and lib. 18.

Chapter 49

41. I suppose I need say no more to show that the Gospel, and all

those portentous miracles which attested it, were no forgeries, or stratagems of men. I come now to that doubt which more immediately concerns the Holy Scripture, viz. whether all those transactions be so faithfully rela

Chapter 50

42. Now that these Books were indeed writ by them whose names

they bear, we have as much assurance as 'tis possible to have of anything of that nature, and that distance of time from us. For however some of them may have been controverted; yet the greatest part have admitted no dis

Chapter 51

43. And how much the body of Christians were in earnest concerned

to take care in this matter, appears by very costly evidences; multitudes of them choosing rather to part with their lives then their Bibles. And indeed 'tis a sufficient proof, that their reverence of that Book was very

Chapter 52

44. Yet besides these, another sort of witnesses there are, I mean

those intrinsic evidences which arise out of the Scripture itself; but of these I think not proper here to insist, partly because the subject will be in a great degree coincident with that of the second general considera

Chapter 53

45. In the meantime, to evince how proper the former discourse is to

found a rational belief that the Scripture is the word of God; I shall compare it with those measures of credibility upon which all human transactions move, and upon which men trust their greatest concerns without diffid

Chapter 54

46. That we must in many things trust the report of others is so

necessary, that without it human society cannot subsist. What a multitude of subjects are there in the world, who never saw their Prince, nor were at the making of any Law? if all these should deny their obedience, becau

Chapter 55

47. But it will perhaps be said, that in things that are told us by our

contemporaries, and that relate to our own time, men will be less apt to deceive us, because they know 'tis in our power to examine and discover the truth. To this I might say, that in many instances it would scarce quit

Chapter 56

48. But because it must be confessed that we who are so many Ages

removed from them, have not their means of assurance, let us in the next place consider, whether an assent to those testimonies they have left behind them, be not warranted by the common practice of mankind in other case

Chapter 57

49. But perhaps 'twill be said, that the small concern men have, who

wrote these, or other the like Books, inclines them to acquiesce in the common opinion. To this I must say, that many things inconsiderable to mankind have oft been very laboriously discussed, as appears by many unedifyi

Chapter 58

50. A like instance may be given in public concerns: the immunities

and rights of any Nation, particularly here, of our Magna Charta, granted many Ages since, and deposited among the public Records: to make this signify anything, it must be taken for granted, that this was without falsif

Chapter 59

51. Now I desire it may be considered whether our security

concerning the holy Scripture be not as great, nay, greater then it can be of this. For first, this is a concern only of a particular Nation, and so can expect no foreign attestation; and secondly, it has all along reste

Chapter 60

52. The Imperial Law compiled by Justinian, was soon after his

death, by reason of the inroads of the Goths, and other barbarous Nations, utterly lost in the Western world; and scarce once heard of for the space of five hundred years, and then came casually to be retrieved upon the

Chapter 61

53. But men seem in this case (like our late Legislators) to set up new

extra regular Courts of Justice, to try those whom no ordinary rules will cast, yet their designs require should be condemned: And we may conclude, 'tis not the force of reason, but of prejudice; that makes them so unequ

Chapter 62

54. It has been sometimes seen in popular mutinies, that when

blanks have been sent them, they could not agree what to ask: and were it imaginable that God should so far court the infidelity of men, as to allow them to make their own demands, to set down what ways of proof would pe

Chapter 63

55. My first question then is, in what manner this revelation must be

made to appear credible to them. The best account we have of the several ways of revelation is from the Jews, to whom God was pleased upon new emergencies signally to reveal himself. These were first dreams; secondly, vi

Chapter 64

56. But admit there were now such divine dreams as brought their

evidence along with them; yet sure 'tis possible for prejudiced men, to resist even the clearest convictions. For do we not see some that have made a shift to extinguish that natural light, those notions which are interw

Chapter 65

58. The second way of revelation by vision was, where the man was

wrapped into an ecstasy, his spirit for a while suspended from all sensible communication with the body, and entertained with supernatural light. In these the Prophets saw emblematical representations of future events, r

Chapter 66

59. A third way, was by Urim and Thummim, which Writers tell us

was an Oracle resulting from the Letters which were graven in the High Priests Pectoral, to which in all important doubts the Jews of those Ages resorted, and received responses; but whether it were by the sudden promine

Chapter 67

60. Lastly, for the fourth way, that of thunder and voice from

Heaven, though that would be a signal way of conviction to unprejudiced men, yet it would probably have as little effect as the rest upon the others: men that pretend to such deep reasoning would think it childish to be

Chapter 68

61. Nor is this a wild supposition: for we see it possible not only for

single men, but multitudes to disbelieve their senses, thro an excess of credulity; witness the doctrine of Transubstantiation. Why may it not then be as possible for others to do the like thro a greater excess of incred

Chapter 69

62. Thus we see how little probability there is, that any of these ways

of revelation would convince these incredulous men. And indeed, those that will not believe upon such inducements as may satisfy men of sober reason, will hardly submit to any other method, according to that Assertion of

Chapter 70

63. These inferences how horridly soever they sound, yet I see not

how they can be disclaimed by those, who are unsatisfied with all those ways by which God hath hitherto reveled himself to the world. For can it be imagined, that God who created man a reasonable creature, that himself m

Chapter 71

64. I have now gone through the method I proposed for evincing the

Divine Original of the Scriptures, and shall not descend to examine those more minute and particular Cavils which profane men make against them; the proof of this, virtually superseding all those. For if it be reasonable

Chapter 72

65. Now of those many who defame Holy Writ, how few are there

that have the industry to inquire into those particulars? And when for want of knowledge, some passages seem improper, or perhaps contradictory; the Scripture must bear the blame of their ignorance, and be accused as abs

Chapter 73

66. Yet this is to be expected only upon the fore-mentioned

condition, viz. that he come with sincere and honest intentions; for as for him that comes to the Scripture with design, and wishes to find matter of cavil, and accusations; there is little doubt but that spirit of impie

Chapter 74

67. I say not this, to deter any from the study of Holy Scripture, but

only to caution them to bring a due preparation of mind along with them; God's Word being like a generous sovereign medicament; which if simply and regularly taken, is of the greatest benefit; but if mixed with poison, s

Chapter 75

1. We have hitherto considered the holy Scripture only under one

notion, as it is the Word of God; we come now to view it in the subject matter of it, the several parts whereof it consists; which are so various and comprehensive, as shows the whole is derived from him who is all in al

Chapter 76

2. To speak first of the Historical part; the things which chiefly

recommend a History are the dignity of the subject, the truth of the relation, and those pleasant or profitable observations which are interwoven with it. And first, for the dignity of the subject, the History of the Bib

Chapter 77

3. Secondly, as to the truth of the relation, though to those who own

it God's Word there needs no other proof; yet it wants not human Arguments to confirm it. The most undoubted symptom of sincerity in an Historian is impartiality. Now this is very eminent in Scripture writers: they do no

Chapter 78

4. And as they were not indulgent to their own personal faults, so

neither did any nearness of relation, any respect of quality bribe them to a concealment: Moses relates the offense of his sister Miriam in mutinying. Num. 12.1. of his brother Aaron in the matter of the Calf, Ex. 32.4.

Chapter 79

5. In the last place it commends itself both by the pleasure and profit

it yields. The rarity of those events it records surprises the mind with a delightful admiration; and that mixture of sage Discourses, and well-couched Parables wherewith it abounds, do's at once please and instruct. How

Chapter 80

6. Let us next consider the prophetic part of Scripture, and we shall

find it no less excellent in its kind. The prophetic Books are for the most part made up (as the prophetic Office was) of two parts; prediction and instruction. When God raised up Prophets, 'twas not only to acquaint men

Chapter 81

7. With what liberty and zeal do's Elijah arraign Ahab of Naboth's

murder, and foretell the fatal event of it, without any fear of his power, or reverence of his greatness? And Samuel when he delivers Saul the fatal message of his rejection, do's passionately and convincingly expostulat

Chapter 82

8. First, for the predictions what signal completions do we find? How

exactly are all the denunciations of judgments fulfilled, where repentance has not intervened? He that reads the 28. chap. of Deut. -- 54 of 164 -- and compares it with the Jews calamities, both under the Assyrians and

Chapter 83

9. Nor was this exactness confined only to the severe predictions, but

as eminent in the more gracious. All the blessings which God by himself, or the Ministry of his Prophets promised, were still infallibly made good. At the time of life God returned and visited Sarah with conception; notw

Chapter 84

10. This as it was infinitely the greatest blessing afforded mankind,

so was it the most frequently and eminently predicted; and that with the most exact particularity as to all the circumstances. His immaculate conception, the union of his two natures implied in his name Immanuel; Behold

Chapter 85

11. If we look farther to his death, the greatest part of the Old

Testament has a direct aspect on it. All the Levitical economy of Sacrifices and Ablutions were but prophetic Rites, and ocular -- 56 of 164 -- Predictions of that one expiatory Oblation. Nay, most of God's providentia

Chapter 86

12. But besides these darker adumbrations, we have (as the Apostle

speaks) a more sure word of prophecy. Saint Peter in his calculation begins with Moses, takes in Samuel and the whole succession of Prophets after him, as bearing witness to this great event of Christ's passion, Acts 4.2

Chapter 87

13. And as the end, so the circumstances of his sufferings are most of

them under prediction: His extension upon the Cross is mentioned by the Psalmist: They pierced my hands, and my feet; I may tell all my bones, Psal. 22.16.17. As for his inward dolor's, they are in that Psalm so pathetic

Chapter 88

14. As to the admonitory part of the prophetic Writings, they are in

their kind no way inferior to the other. The reproofs are authoritative and convincing. What piercing exprobrations do we find of Israel's ingratitude? How often are they upbraided with the better examples of the brute c

Chapter 89

15. Nor are they less pathetic in the gentler strains. What instance is

there of the greatest tenderness and love which God has not adopted to express his by? He personates all the nearest and most endearing relations; that of a Husband; I will marry thee to myself, Hos. 2.19. of a Father; I

Chapter 90

16. Yet it was not the design of the Prophets (no more than of the

Apostle) to take men with guile; 2 Cor. 12.16. to inveigle their affections unawares to their understandings; but they address as well to their reasons, make solemn appeals to their judicative faculties. And now judge I

Chapter 91

17. And as the Prophets omitted nothing as to the manner of their

address, to render their exhortations effectual, the matter of them was likewise so considerable as to command attention; It was commonly either the recalling them from their revolts and Apostacies from God by Idolatry,

Chapter 92

18. This deceit of theirs is sharply upbraided to them by the Prophet

Jeremy; where he calls their boasts of the Temple of the Lord, the Temple of the Lord, lying words; and on the contrary, lays the whole stress of their obedience, and expectation of their happiness on the justice and inn

Chapter 93

19. The next part of Scripture we are to consider, is the Doctrinal; by

which I shall not in this place understand the whole complex of Faith and Manners together; but restrain it only to those Revelations which are the object of our Belief: and these are so sublime, as shows flesh and blood

Chapter 94

20. The more genuine and proper effect of these supernatural truths

is, to raise our admiration of that divine Wisdom, whose ways are so past finding out; and to give us a just sense of that infinite distance which is between it, and the highest of that reason wherein we so pride ourselv

Chapter 95

21. Indeed there is no part of our holy Faith, but is naturally

productive of some peculiar virtue; as the whole Scheme together engages us to be universally holy in all manner of conversation, 1 Pet. 1.15. And it is the supereminent advantage true Religion hath over all false ones;

Chapter 96

22. The Theology of the Heathens was in many instances an extract

and quintessence of vice. Their most solemn Rites, and sacredest Mysteries were of such a nature, that instead of refining and elevating, they corrupted and debased their Votaries; immersed them in all those abominable p

Chapter 97

23. And as they are of this vast advantage to us, so also are they just

to God, in giving us right notions of him. What vile unworthy apprehensions had the Heathen of their Deities; in titling them not only to the passions, but even to the crimes of men: making Jupiter an adulterer, Mercury

Chapter 98

24. The greatest descent that ever he made to humanity, was in the

incarnation of the second person: yet even in that though he linked with a sinful nature, yet he preserved the person immaculate; and while he had all the sins of the world upon him by imputation, suffered not any one to

Chapter 99

25. To conclude, the Scripture describes our God to us by all those

glorious Attributes of infinity, Power and Justice, which may render him the proper object of our Adorations and Reverence: and it describes him also in those gentler Attributes of Goodness, Mercy and Truth, which may ex

Chapter 100

26. But never did the divine Attributes so concur to exert themselves

as in the mystery of our Redemption: where his Justice was satisfied without diminution to his Mercy; and his Mercy without entrenching on his Justice: his Holiness most eminent in his indignation against sin, and yet hi

Chapter 101

27. And as the Scripture gives us this knowledge of God, so it do's

also of ourselves; in which two all profitable knowledge is comprised. -- 64 of 164 -- It teaches us how vile we were in our original dust; and how much viler yet in our fall: which would have sunk us below our first p

Chapter 102

28. These and the like are the doctrines the holy Scripture offers to

us: and, we may certainly say, they are faithful sayings, and worthy of all acceptation, 1 Tim. 4.15. The notions it gives us of God are so sublime and great, that they cannot but affect us with reverence, and admiration

Chapter 103

30. And then the knowledge it gives us of ourselves, do's us the

kindest office imaginable: keeps us from those swelling thoughts we are too apt to entertain, and shows us the necessity of bottoming our hopes upon a firmer foundation: and then again keeps us from being lazy or secure,

Chapter 104

31. These are the excellencies of the doctrinal part of Scripture, which

also renders them most aptly preparative for the preceptive. And indeed, so they were designed: the Credenda, and the Agenda being such inseparable relations, that whoever parts them, forfeits the advantage of both. The

Chapter 105

32. The first Law which God gave to mankind was that of nature. And

though the impressions of it upon the mind be by Adams fall exceedingly dimmed and defaced; yet that derogates nothing from the dignity and worth of that Law; which God has been so far from cancelling, that he seems to h

Chapter 106

34. And this accordance between these several Laws is a

circumstance that highly recommends Scripture precepts to us. We cannot imagine but that God who made man for no other end but to be an instrument of his glory, and a recipient of all communicable parts of his happiness,

Chapter 107

35. I know there have been prejudices taken up against the precepts

of Christ, as if they imposed unreasonable, unsupportable strictness's upon men, and some have assumed liberty to argue mutinously against them; nay, against God too for putting such natural appetites into men, and then

Chapter 108

36. But the ground of this cavil is the not rightly distinguishing of

natural appetites, which are to be differenced according to the two states of rectitude and depravation: those of the first rank are the appetites God put into man; and those were all regular and innocent; such as tended

Chapter 109

37. But 'tis manifest they take it in another acception, and mean that

corruption of nature which inordinately inclines to sensitive things; and on this account they call their riots, their luxuries, appetites put into them by God: whereas 'tis manifest this was super-induced from another c

Chapter 110

38. But in this affair men often take nature in a yet wider and worse

notion; and under natural desires comprehend whatever upon any sort of motive they have a mind to do. The awe of a superior, the importunity of a companion, custom, and example make men do -- 68 of 164 -- many ill thin

Chapter 111

39. But besides 'tis to be considered, that the nature of a man

includes reason as well as sense, and to this all sorts of luxury are yet more repugnant: as that which clouds the mind, and degrades the man (who in his constitution is a rational being) and sets him in the rank of mere

Chapter 112

40. The like may be said concerning revenge, particularly that

absurdest sort of it duels; which certainly are as great contradictions to nature as can be imagined, the unravelling and cancelling its very first principle of self-preservation, (which in other instances men bring in b

Chapter 113

41. I know 'twill be said to this, that revenge is a natural appetite: but

I say still, self-preservation is more so; and would prevail against as much of revenge as is natural, were it not heightened and fortified by fancy, and that Chimera of point of honor, which, as it is now stated, is cer

Chapter 114

42. Besides 'tis certain all the desires God infused into human

nature, were such as tended to its preservation; but this of revenge is of all other the most destructive, as is too sadly attested by the daily tragical effects of it. In short, the wiseman gives a good summary of the w

Chapter 115

43. Now if man have by his own voluntary act depraved himself, it

would be neither just nor kind in God to warp his Laws to man's now distorted frame; but it is both, to keep up the perfect rectitude of those, and call upon man to reduce himself to a conformity with them: and when to t

Chapter 116

44. And all this Christ do's in the Gospel, in those precepts which the

blind world makes the subject of their cavil or scorn. It were an easy task to evince this in every particular precept of the Gospel; but I shall content myself with the instances already given, and not swell this Tract

Chapter 117

45. We proceed therefore to a view of the promissory parts of

Scripture; in which we are first in general to observe the great goodness of God, in making any promises at all to us; and next to examine of what nature and excellence these promises are. And first if we consider how ma

Chapter 118

46. Yet as if God had none of these claims, these pre-engagements

upon us, he descends to treat with us as free-men; by way of Article and compact; buys his own of us, and engages to reward that obedience, which he might upon the utmost penalties exact: which is such an astonishing ind

Chapter 119

47. But this will yet farther appear, if we look in the second place into

the promises themselves; which are so extensive as to take in both our present and future state: according to that of the Apostle; Godliness hath the promise of this life, and of that which is to come, Tim. 4.8. For the

Chapter 120

48. And first for the body, the Old Testament abounds in promises of

this sort. The first part of the 28 of Deut. contains a full catalogue of all temporal blessings; and those irreversibly entailed upon the Israelites obedience, ver. 1. The Psalmist tells us, they that fear the Lord shal

Chapter 121

49. And when we are thus secured of all things necessary, it may

perhaps be an equal mercy to secure us from great abundance; which at the best, is but a lading ones self with thick clay, in the Prophets phrase, Hab. 2.6. but is often a snare as well as a burden. -- 72 of 164 --

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50. Besides, the Gospel by its precepts of temperance and self-denial,

do's so contract our appetites, that a competence is a more adequate promise to them than that of superfluity would have been: and 'tis also the measure wherein all the true satisfaction of the senses consist; which are

Chapter 123

51. And as the necessaries of life, so life itself, and the continuance of

that, is a Scripture promise. The fifth Commandment affixes it to one particular duty: but it is in a multitude of places in the Old Testament annexed to general obedience. Thus it is, Deut. 11.9. and again, ver. 21. And

Chapter 124

52. The next outward blessing is reputation: and this also is a

Scripture promise. The wise shall inherit glory, Prov. 3.38. And the virtuous woman Solomon describes is not only blessed by her -- 73 of 164 -- children and husband, but, she is praised in the gate, Pro. 31. ult. Nay,

Chapter 125

54. And as Scripture promises thus take in all the concerns of the

outward man, so do they also of the inward. The fundamental promise of this kind, is that of sending Christ into the world, and in him establishing the new Covenant; which we find, Jer. 31.31. and is referred to by the A

Chapter 126

55. And this is so comprehensive a promise as includes all the

concerns of the inward man. The evils incident to the mind of man may be reduced to two; impurity, and inquietude: and here is a cure -- 74 of 164 -- to both. The divine Law written in the heart, drives thence all thos

Chapter 127

56. Secondly, this promise secures the mind from that restlessness

and unquietness, which attends both the dominion and guilt of sin. To be subject to a man's lusts and corrupt appetites is of all others the vilest vassalage: they are the cruelest task-masters, and allow their slaves no

Chapter 128

57. But this Evangelical promise of being merciful to our iniquities,

and remembering our sins no more, calms this tempest, introduces peace and serenity into the mind, and reconciles us at once to God and ourselves. And sure we may well say with the Apostle, these are great and precious p

Chapter 129

58. There are besides many other which spring from these principal,

as suckers from the root: such are the promises of fresh supplies of -- 75 of 164 -- grace upon a good employment of the former. To him that hath shall be given, Mat. 25.29. Nay, even of the source and fountain of all

Chapter 130

59. And certainly, all these promises together must be (to use the

Apostles phrase) strong consolation; such as may quiet and calm all the fears and griefs, all the tumults and perturbations of the mind, in relation to its present state. But then there are others relating to the future

Chapter 131

60. And surely this promise is so excellent for kind, so liberal in its

degree, so transcendently great in all respects, that did it stand -- 76 of 164 -- single, stripped of all those that relate to this life, it alone would justify the name of Gospel, and be the best tidings that ever ca

Chapter 132

61. Nor is their being conditional any impeachment to their worth,

but an enhancement. Should God have made them (as some fancy he has his decrees) absolute and irrespective; he had set his promises at war with his precepts, and these should have superseded what those enjoin. We are all

Chapter 133

62. But against this God has abundantly provided, not only by the

conditionality of the promises, but by the terror of his threats too; which is the last part of Scripture which falls under consideration. And these are of the most direful kinds; and cannot better be illustrated then by

Chapter 134

63. And first as concerning the outward state, if we look but into the

28 of Deut. we shall find, that after all the gracious promises which begun the chapter, it finally ends in thunder, in the most dreadful denunciations imaginable; and those adapted by a most peculiar opposition to the f

Chapter 135

64. And although these threatening's may seem sometimes to be

literally confuted by the wealth and opulency of wicked men, yet they never miss of being really and virtually verified. For either their prosperities are very short, and only preparative to a more eminent ruin, which wa

Chapter 136

65. Neither is it only the comforts of life, but life itself that is

threatened to be taken from wicked men: untimely death is throughout the Old Testament frequently mentioned as the guerdon of impiety: 'tis often assigned judicially in particular cases: He shall be cut off from his peop

Chapter 137

66. If now we look on Scripture threatening's in relation to the mind

of man, we shall find them yet more severe: willful impenitent sinners being cut off from the benefits of the new covenant; nor barely so, but looked upon as despisers of it, and that blood of Christ in which it was seal

Chapter 138

67. From hence 'tis consequent, that the mind remains not only in its

native impurity, but in a greater and more incurable one: whilst that -- 79 of 164 -- blood which alone could cleanse it, serves but to imbrue and pollute it; and as it were flush, and excite it to all immanities and v

Chapter 139

68. And then in the second place, what calm can there be to such a

mind? what remains to such a person, but that fearful expectation of wrath and fiery indignation, which the Apostle mentions, Heb. 10.27. Indeed, were there none but temporal mischiefs to fear; yet it were very unpleasan

Chapter 140

69. And what can be more wretched then to have a mind thus

agitated and tossed, racked and tortured; especially when thro all these clouds it sees a glimpse of the eternal Tophet; and knows, that from the billows of this uneasy state, it must be tossed into that Lake of fire. An

Chapter 141

70. The pain of loss is yet more dismal; as being seated in the soul;

whose spiritual nature will then serve it only to render its torments more refined, and acute. With what anguish will it then see itself banished from the presence of God; and consequently from all that may give satisfac

Chapter 142

71. Nature abhors nothing more than to have our misery insulted

over by those who drew us into it: yet that no circumstance may be lacking to their torment, this must be the perpetual entertainment of damned souls. And to all this Eternity is the dismal adjunct; which is of all other

Chapter 143

72. This Eternity is that which gives an edge, infuses a new acrimony

into the torments: and is the highest strain, the vertical point of -- 81 of 164 -- misery. These are those terrors of the Lord, with which the Scripture acquaints us: and sure we cannot say that these are flat contemp

Chapter 144

73. For God has been so good to mankind, as to make the threats

conditional as well as the promises: so that we as well know the way to avoid the one, as we do to attain the other. Nor has he any other intendment or end in proposing them, but that we may do so. See to this purpose, w

Chapter 145

74. I have now run through the several parts of Scripture I proposed

to speak of. And though I have in each given rather short instances and essays then an exact description, yet even in these contracted lineaments the exquisite proportions may be discerned. And if the Reader shall hence

Chapter 146

75. In the next place we are to consider the holy Scripture in relation

to its end and design; in proportion to which everything is more or less valuable. The most exquisite frame, and curious contrivance, that has no determinate end or use, is but a piece of industrious folly, a Spiders web

Chapter 147

76. Nor need we borrow the balance of the Sanctuary to weigh them

in; we may do it in our own scales; for they exactly answer the two properties above mentioned, of profit and diffusiveness: which in secular concerns are the standard rules of good designs. For first, it is the sole sco

Chapter 148

77. Now for the first of these, that it is the design of the Scripture to

benefit men; we need appeal but to Scripture itself; which surely can give the best account to what ends 'tis directed; and that tells us, it is -- 83 of 164 -- to make us wise unto salvation, 2 Tim. 3.15. In which is

Chapter 149

78. And first, the making us wise, is so inviting a proposal to

humanity, that we see when that was much wiser then now it is, it caught at a fallacious tender of it; the very sound of it, though out of the devils mouth, fascinated our first Parents, and hurried them to the highest d

Chapter 150

79. Now the making us wise must be understood according to the

Scripture notion of wisdom, which is not the wisdom of this world, nor of the Princes of this world, which come to naught, as the Apostle speaks, 1 Cor. 2.5. but that wisdom which descends from above, Ja. 3.17. which he

Chapter 151

80. The utmost all the wise men in the world have pretended to, is

but to know what true happiness is, and what is the means of attaining it: and what they sought with so much study, and so little success, the Scripture presents us with in the greatest certainty, and plainest characters

Chapter 152

81. Were there no other advantage of the exchange, but the bringing

us under fixed and determinate Laws, 'twere very considerable. Every man would gladly know the terms of his subjection, and have some standing rule to guide himself by; and God's Laws are so; we may certainly know what h

Chapter 153

82. And that it do's make us this offer, is manifest by the whole tenor

of the Bible. For first it rouses and awakes us to a sense of our condition, shows us that what we call liberty, is indeed the saddest servitude; that he that committeth sin is the servant of sin; Jo. 8.34. that those vi

Chapter 154

83. And what greater kindness can be done for people in this forlorn

abject condition, then to animate them to cast off this yoke, and recover their freedom. And to this are most of the Scripture exhortations addressed; as may be seen in a multitude of places, particularly in the sixth ch

Chapter 155

84. Nor do's it only sound the alarm, put us upon the contest with

our enemies, but it assists us in it, furnishes us with that whole armor of God which we find described, Eph. 6.13. Nay further it excites our courage, by assuring us that if we will not basely surrender ourselves, we ca

Chapter 156

85. And then lastly it sets before us the prize of this conquest; that we

shall not only recover our liberty, manumit ourselves from the vilest bondage to the vilest and cruelest oppressors; but we shall be crowned for it too, be rewarded for being kind to ourselves, and be made happy eternall

Chapter 157

85. And sure these are terms so apparently advantageous, that he

must be infinitely stupid (foolish to destruction) that will not be thus made wise unto salvation, that despises or cavils at this divine Book, which means him so much good, which designs to make him live here generously

Chapter 158

87. But besides the greatest and principal advantages which concern

our spiritual interest, it takes in also the care of our secular, directs us to such a managery of ourselves, as is naturally apt to promote a quiet and happy life. Its injunction to live peaceable with all men, -- 87 o

Chapter 159

88. Nor do's the Scripture design to promote our interests

considered only singly and personally, but also in relation to Societies and Communities; it gives us the best rules of distributive and commutative Justice; teaches us to render to all their dues, Ro. 13.7. to keep our

Chapter 160

89. But besides these generals, it descends to more minute directions

accommodated to our several circumstances; it gives us appropriate rules in reference to our distinct relations, whether natural, civil, ecclesiastical or economical. And if men would but universally conform to them, to

Chapter 161

90. This tendency of the Scripture is remarkably acknowledged in all

our public Judicatories, where before any testimony is admitted, we cause the person that is to give his testimony, first to lay hold of with his hands, then with his mouth to kiss the holy Scriptures: as if it were impo

Chapter 162

91. Tis true, we are far removed from that state which Isaiah

prophesied of under the Gospel, though we have the Bible among us; that when the Law should go forth of Zion, and the Word of the Lord from Jerusalem; they should beat their swords into plow-shares, and their spears into

Chapter 163

92. But though we may frustrate the use, we cannot alter the nature

of things. God's design in giving us the Scripture was to make us as happy as our nature is capable of being; and the Scripture is excellently adapted to this end: for as to our eternal felicity, all that believe there i

Chapter 164

93. And as the design is thus beneficial, so in the second place is it as

extensive also. Time was when the Jews had the enclosure of divine Revelation; when the Oracles of God were their peculiar depositum, and the Heathen had not the knowledge of his Laws, Ps. 147. ult. but -- 90 of 164 --

Chapter 165

94. It was a large commission our Savior gave his Disciples: go

preach the Gospel to every creature, Mar. 16.15. (which in the narrowest acception must be the Gentile world) and yet their oral Gospel did not reach farther then the written: for wherever the Christian Faith was planted

Chapter 166

95. Thus the Apostles like prudent leaders have beat up the

Ambushes; discovered the snares that were laid for us; and by discomfiting Satan's forlorn hope, that earliest Set of false teachers and corrupt practices which then invaded the Church; have laid a foundation of victory

Chapter 167

96. Now what was there deposited, was designed for the benefit of

every particular member of that Church. The Bible was not committed (like the Regalia, or rarities of a Nation) to be kept under lock and key (and consequently to constitute a profitable office for the keepers) but expos

Chapter 168

1. Besides the keeping of the divine Law, which is obsequious, and

imports a due regard to all its Precepts, commonly expressed in Scripture by keeping the commandments, hearkening to, and obeying the voice of the Lord; walking in his ways, and observing and doing his statutes and his j

Chapter 169

2. And this was granted to the Jews, as matter of privilege and favor.

To them, says Saint Paul, Rom. 9.4. pertaineth the adoption, and the glory, and the covenants, and the giving of the Law. And the same Saint Paul, at the 3. chap. 2. v. of that Epistle, unto the question, what advantage

Chapter 170

3. And 'tis observable that the very same word, Rom. 3.2. in the Text

even now recited, which expresses the committing of the Oracles of God to the Jews, is made use of constantly by Saint Paul, when he declares the trust and duty incumbent on him in the preaching of the Gospel: of which,

Chapter 171

4. The Mosaic Law was a temporary constitution, and only a shadow

of good things to come, Heb. 10.1. but the Gospel being in its duration as well as its intendment, everlasting, Rev. 14.6. and to -- 94 of 164 -- remain when time shall be no more, Rev. 10.6. it is an infinitely more p

Chapter 172

5. The Gospels were not written by their holy Pen-men to instruct the

Apostles, but to the Christian Church, that they might believe Jesus was the Christ, the son of God, and that believing they might have life thro his name, Jo. 20.31. The Epistles were not addressed peculiarly to the Bis

Chapter 173

6. But besides the interest which every Christian has in the custody

of the Scripture upon the account of its being a depositum entrusted to him; he has also another no less forcible; that tis the Testament of his Savior, by which he becomes a Son of God, no more a Servant but a Son; and

Chapter 174

7. Which invasion of right; will appear more flagrant when the nature

and importance of it is considered; which relating to men's spiritual interest, renders the violation infinitely more injurious than it could be in any secular. I might mention several detriments consequent to this deten

Chapter 175

8. But to leave generals, and to speak to the case of that Church

which magisterially prohibits Scripture to the vulgar she manifestly stands liable to that charge of our Savior, Luk. 11 52. Ye have taken away the key of knowledge: and by allowing the common people no more Scripture th

Chapter 176

9. But 'twill be said, this danger she wards by her doctrine of

infallibility: that is, she enervates a probable supposition attested by event, by an impossible one confuted by event. For 'tis certain, that all particular Churches may err; and though the consciousness of that, forces

Chapter 177

10. But all these criminations she retorts, by objecting the dangers of

allowing the Scriptures to the vulgar; which she accuses as the spring of all Sects, Schisms, and Heresies. To which I answer first, that supposing this were true, 'twas certainly foreseen by God, who notwithstanding lai

Chapter 178

11. But secondly, 'tis not generally true, that Sects, Schisms, and

Heresies are owing to this liberty: All Ecclesiastical Story shows us that they were not the illiterate Lay-men, but the learned Clerks who were usually the broachers of Heresies. And indeed many of them were so subtle a

Chapter 179

12. On the other side, Church-story indeed mentions some lay-

propugners of Heresies; but those for the most part were either so gross and bestial, as disparaged and confuted themselves and Authors, and rose rather from the brutish inclination of the men, then from their mistakes o

Chapter 180

13. But admit this were but a conjecture, and that they were the sole

Authors of their own frenzy; how appears it that the liberty of reading the Scripture was the cause of it? Had these men been of the, Romish communion, and so been interdicted private reading, yet some broken parts of Sc

Chapter 181

14. Nor can they take shelter in the example of the primitive

Christians, for they in the constant use of the holy Scriptures yielded not unto the Jews. Whereas the Jews had the Scriptures read publicly to them every Sabbath day; which Josephus against Appion thus expresses: Moses

Chapter 182

15. And as the Jews thought it indecent for persons professing piety,

to let three days pass without the offices thereof in the congregation; and therefore met in their Synagogues upon every Tuesday and Thursday in the week, and there performed the duties of fasting, prayer, and hearing th

Chapter 183

16. But secondly, as the Jews were diligent in the private reading of

the Scripture; being taught it from their infancy: which custom Saint Paul refers to 1 Tim. 3.15. whereof Josephus against Appion says, That if a man ask any Jew concerning the Laws, he will tell everything readier then

Chapter 184

17. And this is farther evidenced by the early and numerous versions

of the Scriptures into all vulgar Languages; concerning which Theodoret speaks in his Book of the Cure of the Affections of the Greeks, Serm. 5. We Christians (says he) are enabled to show the power of Apostolic and prop

Chapter 185

18. Nor was this don by the blind zeal of inconsiderable men, but the

most eminent Doctors of the Church were concerned herein: such as Origen who with infinite labor contrived the Hexapla. Saint Chrysostom, who translated the New Testament, Psalms, and some part of the Old Testament into

Chapter 186

19. But the people's having them for their private and constant use

appears farther, by the Heathens making the extorting of them a part of their persecution: and when diverse did faint in that trial, and basely surrendered them, we find the Church leveled her severity only against the o

Chapter 187

20. As an instance hereof, let us hear Clemens of Alex. in his Exhort.

The Word, says he, is not hid from any; it is a common light that shineth to all men; there is no obscurity in it; hear it you that be far off, and hear it you that are nigh.

Chapter 188

21. To this purpose St. Jerome speaks in his Epistle to Leta, whom he

directs in the education of her young daughter, and advises, that instead of gems and silk, she be enamored with the holy Scripture; wherein not gold, or skins, or Babylonian embroideries, but a correct and beautiful var

Chapter 189

22. The same is to be said of Saint Austin, who in his Epistles to

unlettered Laics, encourages their enquiries concerning the Scripture, assuring Volusianus Ep. 3. that it speaks those things that are plain to the heart of the learned and unlearned, as a familiar friend; in the mysteri

Chapter 190

23. Saint Chrysostom in his third Homily of Lazarus thus addresses

himself to married persons, house-holders, and people engaged in trades and secular professions; telling them, that the reading of the Scripture is a great defensative against sin; and on the other side, the ignorance th

Chapter 191

24. I am not, says the same St. Chry. Hom. 9. on Colos. 3. a Monk, I

have wife and children, and the cares of a family. But 'tis a destructive opinion, that the reading of the Scripture pertains only to those who have addicted themselves to a monastic life; when the reading of Scripture i

Chapter 192

25. Likewise Hom. 3. on Laz. What sayest thou, O man? it is not thy

business to turn over the Scripture, being distracted by innumerable cares; no, thou hast therefore the greater obligation: others do not so much stand in need of the aids of the Scripture, as they who are conversant in

Chapter 193

26. This Peter Sutor in his second Book cap. 22. of the Translation of

the Scripture honestly confesses, saying, that whereas many things are enjoined which are not expressly in Scripture, the unlearned observing this, will be apt to murmur and complain that so heavy burdens are laid upon t

Chapter 194

27. But would God none but the Romamanist were impeachable of

this detention of Scripture: there are too many among us that are thus false and envious to themselves: and what the former do upon policy and pretense of reverence, those do upon mere oscitancy and avowed profaneness; w

Chapter 195

28. And here I would have it seriously considered that the Edict of

Diocletian for the demolishing the Christian Churches, and the burning their Bibles; became the character and particular aggravation of his most bloody persecution. Now should Almighty God call us to the like trial, shou

Chapter 196

29. But what if men either upon the one motive or the other, will not

read; yet the Scriptures continue still most worthy to be read: they retain still their propriety for all those excellent ends to which God designed them: and as the Prophet tells the Jews, Ez. 2.5. whether they will hea

Chapter 197

1. We are now in the next place to consider how exactly the holy

Scriptures are adapted to those great ends to which they are directed: how sufficient they are for that important negotiation on which they are sent: and that we shall certainly find them, if we look on them either intri

Chapter 198

2. Now what method imaginable can there be used to rational

creatures of more force and energy? Nay it seems to descend even to our passions and accommodates itself to our several inclinations. And seeing how few Proselytes there are to bare and naked virtue, and how many to inte

Chapter 199

3. But because some men's natures are so disingenuous as to hate to

be obliged no less then to be reformed, the Scripture has goads and scourges to drive such beasts as will not be led; terrors and threatening's, and those of most formidable sorts, to affright those who will not be allur

Chapter 200

4. And now methinks the Scripture seems to be that net our Savior

speaks of, that caught of every sort, Mat. 13.47. it is of so vast a compass, that it must, one would think, fetch in all kind of tempers: and sure had we not mixed natures with fiends, contracted some of their malice an

Chapter 201

5. And as the holy Scripture is thus fitly proportioned to its end in

respect of the subject matter, so is it also in reference to its circumstances, which all conspire to render it, the power of God unto salvation, Ro. 1.16. In the first rank of those we must place its divine original, wh

Chapter 202

6. Yet to render this circumstance efficacious, there needs another; to

wit, that its being the word of God be sufficiently testified to us: and we have in the fore-going discourse evinced it to be so; and that in the utmost degree that a matter of that kind is capable of; beyond which no so

Chapter 203

7. A third circumstance relates to the frame and composure of this

divine Book, both as to method, and style: concerning which I have already made some reflections. But now that I may speak more -- 109 of 164 -- distinctly, I observe it takes its rise from the first point of time wher

Chapter 204

8. As for the style, that is full of grateful variety, sometimes high and

majestic, as becomes that high and holy one that inhabiteth eternity: Isaiah. 57.15. and sometimes so humble and after the manner of men, as agrees to the other part of his Character, his dwelling is with him that is of

Chapter 205

9. Another excellency of the style, is its propriety to the several

subjects it treats of. When it speaks of such things as God would not have men pry into; it wraps them up in clouds and thick darkness; by that means to deter inquisitive man (as he did at Sinai) from breaking into the m

Chapter 206

10. Things of a middle nature, which may be useful to some, but are

indispensably necessary to all, the Scripture leaves more accessible; -- 110 of 164 -- yet not so obvious as to be within every man's reach: but makes them only the prize of industry, prayer, and humble endeavors. And

Chapter 207

11. But besides these more abstruse, there are easier truths in which

every man is concerned; the explicit knowledge whereof is necessary to all: I mean the divine Rules for saving Faith and Manners. And in those the Scripture style is as plain as is possible: condescends to the apprehensi

Chapter 208

12. So again, in the same Book, cap. 9. he says, that all those things

which concern Faith and Manners, are plainly to be met with in the Scripture: and Saint Jerome in his Comment on Es. 19. tells us, that 'tis the custom of the Scripture to close obscure sayings with those that are easy;

Chapter 209

13. He says again, Hom, upon Isaiah, that the Scriptures are not

metals that require the help of Miners, but afford a treasure easily to be had to them that seek the riches contained in them. It is enough only to stoop down, and look upon them, and depart replenished with wealth; it i

Chapter 210

14. It is therefore a groundless cavil which men make at the obscurity

of the Scripture; since it is not obscure in those things wherein 'tis our common interest it should be plain: which sufficiently justifies its propriety to that great end of making us wise unto salvation. And for those

Chapter 211

15. A third circumstance in which the Scripture is fitted to attain its

end, is its being committed to writing, as that is distinguished from oral delivery. It is most true, the word of God is of equal authority and efficacy which way soever it be delivered: The Sermons of the Apostles were

Chapter 212

16. For the first of these, I shall propose this consideration; which I

had occasion to intimate before; that the Bible being writ for the universal use of the faithful, 'twas as universally dispersed amongst them: The Jews had the Law not only in their Synagogues, but in their private house

Chapter 213

17. And that which secures it from total suppression, do's in a great

degree do so from corruption and falsification. For whilst so many genuine copies are extant in all parts of the world, to be appealed to, it would be a very difficult matter to impose a spurious one; especially if the c

Chapter 214

18. On the other side, oral Tradition seems much more liable to

hazards, error may there insinuate itself much more insensibly. And though there be no universal conspiracy to admit it at first; yet like a small eruption of waters, it widens its own passage, till it cause an inundatio

Chapter 215

19. Now in all these cases how possible is it that primitive Tradition

may be either lost or adulterated; and consequently, and in proportion to that possibility, our confidence of it must be staggered. I am sure according to the common estimate in seculars it must be so. For I appeal to an

Chapter 216

20. If to this it be said, that this happens only in trivial secular

matters, but that in the weighty concern of Religion mankind is certainly more serious and sincere: I answer that 'tis very improbable that they are; since 'tis obvious in the common practice of the world, that the inter

Chapter 217

21. Besides there is still left in human nature so much of the venom

of the Serpents first temptation, that though men cannot be as God, yet they love to be prescribing to him, and to be their own Assessors as to that worship and homage they are to pay him.

Chapter 218

22. But above all 'tis considerable that in this case Satan has a more

peculiar concern, and can serve himself more by a falsification here than in temporal affairs. For if he can but corrupt Religion, it ceases to be his enemy, and becomes one of his most useful engines, as sufficiently ap

Chapter 219

23. But I fore-see 'twill be objected, that whilst I thus disparage

Tradition, I do virtually invalidate the Scripture itself, which comes to us upon its credit. To this I answer first that since God has with- drawn immediate revelation from the world, Tradition is the only means to conv

Chapter 220

24. But in the second place; This Tradition seems not so liable to

falsification as others: It is so very short and simple a proposition; such and such writings are the word of God, that there is no great room for Sophistry or mistake to pervert the sense; the only possible deception mu

Chapter 221

25. Neither yet do I so far decry oral Tradition in any, as to conclude

it impossible it should derive any truth to posterity: I only look on it as more casual, and consequently a less fit conveyance of the most important and necessary verities then the written Word: In which I conceive myse

Chapter 222

27. And first he has given the most real and comprehensive

attestation to this way of writing, by having himself chose it. For he is too wise to be mistaken in his estimate of better and worse, and too kind to choose the worst for us: and yet he has chosen to communicate himself

Chapter 223

28. Nay, under the Mosaic economy, when he made use of other

ways of reveling himself, yet to perpetuate the memory even of those Revelations; he chose to have them written. At the delivery of the Law, God spake then viva voice, and with that pomp of dreadful solemnity, as certain

Chapter 224

29. Yet farther even the ceremonial Law though not intended to be of

perpetual obligation; was not yet referred to the traditionary way, but was wrote by Moses, and deposited with the Priests, Deut. 31.9. And after-event showed this was no needless caution. For when under Manasseh, Idolat

Chapter 225

30. These instances show how fallible an expedient mere oral

Tradition is for transmission to posterity. But admit no such instance could be given, 'tis argument enough that God has by his own choice of writing, given the preference to it. Nor has he barely chosen it, but has made

Chapter 226

31. And since our blessed Lord has made Scripture the test whereby

to try Traditions, we may surely acquiesce in his decision, and either Embrace or reject Traditions, according as they correspond to the supreme rule, the written Word. It must therefore be a very unwarrantable attempt t

Chapter 227

32. Saint Paul reckons it as the principal privilege of the Jewish

Church, that it had the Oracles of God committed to it; i.e., that the holy Scriptures were deposited, and put in its custody: and in this the Christian Church succeeds it, and is the guardian and conservator of holy Wri

Chapter 228

33. In short, God has in the Scriptures laid down exact rules for our

belief and practice, and has entrusted the Church to convey them to us: if she vary, or any way enervate them, she is false to that trust, but cannot by it oblige us to recede from that rule she should deliver, to comply

Chapter 229

34. And if the Church universal have not this power, nor indeed ever

claimed it, it must be a strange insolence for any particular Church to pretend to it, as the Church of Rome do's; as if we should owe to her Tradition all our Scripture, and all our Faith; insomuch that without the supp

Chapter 230

1. Against what has been hitherto said to the advantage of the holy

Scripture, there opposes itself (as we have already intimated) the authority of the Church of Rome; which allows it to be only an imperfect rule of Faith, saying in the fourth Session of the Council of -- 121 of 164 --

Chapter 231

2. For the vindication of the truth of God, and to put to shame those

unhappy Innovators, who amidst great pretenses to antiquity, and veneration to the Scriptures prevaricate from both: I think it may not be amiss, to show plainly the mind of the primitive Church herein; and that in as fe

Chapter 232

3. First I premise that Irenaeus and Tertullian having to do with

Heretics, who boasted themselves to be emendators of the Apostles, and wiser than they; despising their authority, rejecting several parts of the Scripture, and obtruding other writings in their steed, have had recourse

Chapter 233

4. Ireneus in the second Book, 47. c. tells us, that the Scriptures are

perfect, as dictated by the word of God and his spirit. And the same Father begins his third Book in this manner, The disposition of our salvation is no otherwise known by us, then by those by whom the Gospel was brought

Chapter 234

5. Thus Tertullian in his Book of Prescriptions, c. 6. It is not lawful

for us to introduce anything of our own will, nor make any choice upon our arbitrement. We have the Apostles of our Lord for our Authors, who themselves took up nothing on their own will or choice; but faithfully imparte

Chapter 235

6. In like manner Hippolytus in the Homily against Noetus declares,

that we acknowledge only from Scripture that there is one God. And whereas secular Philosophy is not to be had, but from the reading of the doctrine of the Philosophers; so whosoever of us will preserve piety towards God

Chapter 236

7. What Saint Cyprians opinion was in this point, we learn at large

from his Epistle to Pompey. For when Tradition was objected to him, he answers; Whence is this Tradition? is it from the authority of our Lord and his Gospel; or comes it from the commands of the Apostles in their Epistl

Chapter 237

8. It is true Bellarmine reproaches this discourse as erroneous; but

whatever it might be in the inference which Saint Cyprian drew from it, in itself it was not so. For Saint Austin, though sufficiently engaged against Saint Cyprians conclusion allows the position as -- 125 of 164 -- m

Chapter 238

9. Thus Eusebius expresses himself in his second Book against

Sabellius. As it is a point of sloth, not to seek into those things, whereof one may inquire; so 'tis insolence to be inquisitive in others. But what are those things which we ought to inquire into? Even those which are

Chapter 239

10. Athanasius in his Tract of the Incarnation, says, It is fit for us to

adhere to the word of God, and not relinquish it, thinking by syllogisms to evade, what is there clearly delivered. Again in his Tract to Serap. of the holy Ghost: Ask not, says he, concerning the Trinity, but learn only

Chapter 240

11. Agreeable to these is Optatus in his 5. Book against Parmen. who

reasons thus, You say 'tis lawful to rebaptize, we say 'tis not lawful: betwixt your saying and our gain-saying the people's minds are amused. Let no man believe either you or us. All men are apt to be contentious. There

Chapter 241

13. Saint Basil in his Book of the true Faith says, If God be faithful in

all his sayings, his words, and works, they remaining forever, and being done in truth and equity; it must be an evident sign of infidelity and pride, if any one shall reject what is written, and introduce what is not wr

Chapter 242

14. Saint Ambrose in the first Book of his Offic. says: How can we

make use of anything which is not to be found in Scripture? And in his Instit. of Virgins. I read he is the first, but read not he is the second; let them who say he is second, show it from the reading.

Chapter 243

16. Saint Jerome against Helvidius declares. As we deny not that

which is written, so we refuse those which are not written. And in his Comment on the 98. Ps. Everything that we assert, we must show from the holy Scripture. The word of him that speaks has not that authority as God's p

Chapter 244

17. Saint Austin in his Tract of the unity of the Church, c. 12.

acknowledges that he could not be convinced but by the Scriptures of what he was to believe; and adds they are read with such manifestation, that he who believes them must confess the doctrine to be most true. In the sec

Chapter 245

18. Theophilus of Alex. in his second Paschal homily, tells us, that 'tis

the suggestion of a diabolical spirit to think that anything besides the Scripture has divine authority. And in his third he adds, that the Doctors of the Church having the Testimony of the Scripture, lay firm foundation

Chapter 246

19. Chrysostom in his third Homily on the first of the Thessal.

asserts, that from the alone reading or hearing of the Scripture one may learn all things necessary. So Hom. 34. on Act. 15. he declares. A heathen comes and says: I would willingly be a Christian, but I know not who to

Chapter 247

21. Theodoret Dial. 1. I am persuaded only by the holy Scripture. And

Dial. 2. I am not so bold to affirm anything, not spoken of in the Scripture. And again, qu. 45. upon Genes. We ought not to inquire after what is passed over in silence, but acquiesce in what is written.

Chapter 248

22. It were easy to enlarge this discourse into a Volume; but having

taken, as they offered themselves, the suffrages of the writers of the four first Centuries, I shall not proceed to those that follow. If the holy Scripture were a perfect rule of Faith and Manners to all Christians here

Chapter 249

23. It is, we know, severely imputed to the Scribes and Pharisees by

our Savior, that they took from the people the key of knowledge, Luk. 11.52. and had made the word of God of none effect by their Traditions, Mat. 15.6. but they never attempted what has been since practiced by their Suc

Chapter 250

1. Twill in this place be no useless contemplation to observe, after the

Scriptures had been ravished from the people in the Church of Rome; what pitiful pretenders were admitted to succeed. And first because Lay-men were presumed to be illiterate, and easily seducible by those writings which

Chapter 251

2. I would not be hasty in charging Idolatry upon the Church of

Rome, or all in her communion; but that their Image-worship is a most fatal snare, in which vast numbers of unhappy souls are taken, no man can doubt who hath with any regard travailed in Popish Countries. I myself, and

Chapter 252

3. The Jews before the captivity, notwithstanding the recent memory

of the Miracles in Egypt and the Wilderness, and the first conquest of the Land of Canaan with those that succeeded under the Judges and -- 132 of 164 -- kings of Israel and Judah; as also the express command of God, a

Chapter 253

4. For a farther supplement in place of the Scriptures, whose History

was thought not edifying enough, the Legends of the Saints were introduced; stories so stupid, that one would imagine them designed as an experiment how far credulity could be imposed upon; or else framed to a worse inte

Chapter 254

5. Farther yet, the same unreasonable tyranny which permitted not

the Laity to understand Almighty God speaking to them in the Scripture; hindered them from being suffered to understand the Church or themselves speaking to him in their prayers; whilst the whole Roman office is so dispo

Chapter 255

6. Whereas sons of perdition, endeavoring the destruction of souls,

have translated the Roman Missal into the French Tongue, and so attempted to throw down and trample upon the majesty of the holy Rites comprehended in Latin words: As we abominate and detest the novelty, which will defor

Chapter 256

7. Nor is this all; agreeable to the other attempts upon the holy

Scripture, was the bold insolence of making a new authentic Text, in that unknown Tongue in which the offices of prayer had been, and were to be kept disguised; which was done by the decree of the Council of Trent in the

Chapter 257

8. Dependent upon this, and as great a mischief as any of the former,

consequent to the with-drawing of the Scripture, I take to be the step it made to the overthrow of the ancient and most useful discipline of the Church in point of Penance, whose rigors always heretofore preceded the pos

Chapter 258

9. And, by the way, we may take notice that there cannot be a plainer

evidence of the judgment of the Church, concerning the necessity of the Scriptures being known, not only by the learned but mean Christian, and the interest they have therein; then is the ancient course of Penance, estab

Chapter 259

10. I may justly, over and above what has been hitherto alleged,

impute to the Governors of the same Church, and their withholding from the Laity the holy Scripture; the many dangerous errors, gross ignorance's, and scandalous immoralities which have prevailed among them both. It is n

Chapter 260

11. But no consequence can be more obviously deducible from that

practice, then that men should justify the with-holding of the Scripture, by lessening its credit, and depreciating its worth: which has occasioned those reproaches which by the writers of the Church of Rome, of best not

Chapter 261

12. Tis to be expected that the Romanists should now wipe their

mouths, and plead not guilty; telling us that they permit the Scripture to the Laity in their mother Tongue: And to that purpose the Fathers of Reims and Douay have published an English Bible for those of their communion

Chapter 262

13. The fourth rule of the Index of prohibited Books composed upon

the command and auspice of the Council of Trent, and published by the authority of Pius the fourth, Sixtus the fifth, and Clement the eighth, runs thus; Since 'tis manifest by experience, that if the holy Bible be suffer

Chapter 263

14. But, besides all this, what shall we say, if the power itself of giving

Licenses be a mere show, and really signifies just nothing? In the observation subjoined to this fourth rule it is declared, that the Impression and Edition thereof gives no new faculty to Bishops, or Inquisitors, or Sup

Chapter 264

15. But this heaviest of judgments will never fall upon the reformed

Churches, till by their vicious practice and contempt of the divine Law, they have deserted their profession; and made themselves utterly unworthy of the blessings they enjoy, and the light of that Gospel which with noon

Chapter 265

1. It is a common observation, that the most generous and sprightly

Medicines; are the most unsafe, if not applied 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 doctrine of the Gospel, w

Chapter 266

2. Of those that go before, sincerity is a most essential requisite: by

sincerity, I mean an upright intention, by which we direct our reading to that proper end for which the holy Scriptures were designed; viz. the knowing God's will in order to the practicing it. This honest simplicity of

Chapter 267

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 -- 141 of 164 -- inveterate diseases lie in our morals; and we suffer the Medicine to reach no farther than our intellects. As if he that had an u

Chapter 268

4. Nay farther, he that affects only the bare knowledge, 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 't

Chapter 269

5. And sure this infatuation is very just, and no more than God

himself has warned 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 promised to teach the meek his way, Psal. 25.9.14. And this was the method

Chapter 270

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 requisite to the profitable reading of Scripture. I mean by this, that we come with a preparation of mind, to embrace indifferently, w

Chapter 271

7. Of this there is no Book of controversy that do's not give notorious

proof. The Socinian can easily overlook the beginning of Saint John, that says, 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

Chapter 272

8. Thus men once engaged ransack for Texts that carry some

correspondency to the opinions they have imbibed; and those how do they rack and screw to bring to a perfect conformity; and improve every little probability into a demonstration? On the other side, the contrary Texts th

Chapter 273

9. By this force of prepossession it is, that that sacred Rule, which is

the measure and standard of all rectitude, is itself bowed 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

Chapter 274

10. Why should we not then have the same indifference which a

traveler hath, whether his way lie on this hand or that; so as it be the direct road to his journeys end? For although it be infinitely material that I embrace right principles, yet 'tis not so that this should be right

Chapter 275

11. Without this, though we may call Scripture the rule of Faith, and

judge of controversies; yet 'tis manifest we make it not so, but reserve still the last appeal to our own prejudicate fancies: and then no wonder, though we fall under the same occoecation which our Savior upbraids to th

Chapter 276

12. But there are 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

Chapter 277

13. And certainly there cannot be anything more unmanly and

disingenuous, then for men to inveigh and condemn before they inquire and examine. 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

Chapter 278

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 ref

Chapter 279

15. And sure what allowances we make to other Books, may with

more reason be made to the Bible; which having been writ so many Ages since, past thro infinite variety of hands, and (which is above all) having been the object of the Devils, and wicked men's malice, lies under greater

Chapter 280

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 ou

Chapter 281

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; control all trifling fancies, and make us read, not for custom or divertissement, but with those solemn and holy intentions which becom

Chapter 282

18. It was a Law of Numa, that no man should meddle with divine

things, or worship the God's, in passing, or by accident, but make it a set and solemn business. And everyone knows with how great ceremony and solemnity the heathen Oracles were consulted. How great a shame is it then f

Chapter 283

19. Now this proceeds sometimes from the want of that habitual

reverence we should always have to it as God's 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 awaked by actual consideration, it avails us as

Chapter 284

20. We ought therefore, as to make it our deliberate choice to read

God's word; so when we do it, to stir up ourselves to those solemn apprehensions of its dignity and authority, as may render us malleable, and apt to receive its impressions: for where there is no reverence, 'tis not to

Chapter 285

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, says he, everything in the Scripture is sublime and divine, its truth and doctrine are most accommodate to the r

Chapter 286

22. Thus the good Father; whose words I have transcribed at large, as

being remarkable to the present purpose; he also shows that the mind of no Author is to be learnt from one averse to his doctrine: as that 'tis vain to inquire of Aristotle's Books from one of a different Sect: Or of Arc

Chapter 287

23. A third preparative to our reading should be prayer. 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 discerned, 1 Cor. 2.14. And though the na

Chapter 288

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 some -- 149 of 164 -- 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;

Chapter 289

25. In the second place we are to consider what is required 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 requisite, that without it all Books are alike, and all equally insignificant: for h

Chapter 290

26. We must therefore keep our minds fixed 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 contempt and disvalue, then to hear a man spea

Chapter 291

27. This unattentiveness fore-stalls all possibility of good. How shall

that convince the understanding, or persuade 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.

Chapter 292

28. To which purpose it may be very conducive to put it into some

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 -- 151 of

Chapter 293

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 immediate influence on practice,

Chapter 294

30. But besides a man's 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 cour

Chapter 295

31. As to the choice of the portions of Scripture to be read in course,

though I shall not condemn that of reading the whole Bible in order, yet 'tis apparent that some parts of it (as that of the Levitical Law) are not so aptly accommodated to our present state, as others are; and consequen

Chapter 296

32. Neither will the daily reading the Scripture in the rubrics 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 prompt. So that all the hurt that can

Chapter 297

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 private, 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 re

Chapter 298

34. But as in the doctrinal, so in the preceptive part, there is a

caution to be used in our attention. For we are to distinguish between those temporary precepts that were adapted to particular times and occasions, and such as are of perpetual obligation. He that -- 153 of 164 -- do'

Chapter 299

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 contempt. Accordingly 'tis said, thou shalt not kill, Mark. 10.19. which concerns the priva

Chapter 300

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 firs

Chapter 301

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

Chapter 302

38. The second thing 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 i

Chapter 303

39. Let us then at every period of holy Writ, reflect and look on

ourselves 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 surrepti

Chapter 304

40. When we read our Savior's denunciation to the Jews, except ye

repent, ye shall all likewise perish; Lu. 13.5. we are to look on it as if addressed immediately to ourselves; and conclude as great a -- 155 of 164 -- necessity of our repentance. In those black catalogues of crimes w

Chapter 305

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 convinced of his own guilt by Nathan's parable (though the most apposite that was imaginable) till

Chapter 306

42. It now remains that we speak of what we are to do after our

reading; which may be summed 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.

Chapter 307

43. We find it thus in all Sciences: he that only reads over the rules,

and lays aside the thoughts of them together with his Book, will make but a slow advance; whilst he that plods and studies upon them, repeats and reinforces them upon his mind, soon arrives to an eminency. By this it was

Chapter 308

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

Chapter 309

45. The last thing required 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 cl

Chapter 310

46. And alas, what will it avail us that our opinions are right, if our

manners be crooked? When the Scripture has showed us what God requires of us, nay, has evinced to us the reasonableness of the injunctions, the great agreeableness which they have to the excellency of our nature: and has

Chapter 311

47. Nay, so it is, too many unto malice add contempt; 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

Chapter 312

48. And certainly this abuse in men that own the Bible, is infinitely

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 Disco

Chapter 313

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 (everywhere scattered through that Book) which set heathen Felix a trembling, should set Christians a laughing: and yet

Chapter 314

50. What strength of reason, or height of fancy is there, in repeating

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.

Chapter 315

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 -- 160 of 164 -- oppose God's word: but I fear they will find God in earnest, though they be in jest. He that has magnified his Word above all thi

Chapter 316

52. But besides 'tis to be considered that this wanton liberty is a step

to the more solemn and deliberate contempt of God's word: custom do's strangely prescribe to us; and he that a while has used anything irreverently, will at last bring his practice into argument, and conclude that there

Chapter 317

53. It will sure then be very unsafe for us to trifle with them, and by

so undue a familiarity draw on that contempt which we should make it our care to avoid. The wise man says, he that contemns small things, shall fall by little and little, Eccl. 19.1. And though no degree of irreverence t

Chapter 318

54. No man ever yet began at the top of villainy, 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 -- 161 of 164 -- ordinary discourse, to use the sacred Name of God with as little sentiment

Chapter 319

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 itself as a temptation, let him balance that with a sober thought, and consider whether the jest can quit the cost o

Chapter 320

56. It is reported of our excellent Prince, King Edward the sixth; that

when in his Council Chamber, a Paper that was called for happened to lie out of reach, and the Person concerned to produce it, took a Bible that lay by, and standing upon it reached down the Paper: the King observing wha

Chapter 321

57. But above all let him who reads the Scripture seriously, set

himself to the practice of it, and daily examine how he proceeds 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 reflect

Chapter 322

58. Let us therefore keep a steady eye 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 -- 163