The lively oracles given to us, or, The Christians birth-right and duty, in the custody and use of the Holy Scripture by the author of The whole duty of man, &c.

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

IT is a common observation: that the most generous and sprightly Medicins are the most unsafe; if not appli'd with due care and regimen: And the remark holds as well in spiritual as corporal remedies. The Apostle asserts it upon his own experience, that the doctrin of the Gospel, which was to som the savor of life unto life, was to others the savor of death, 2 Cor. 2. 15. And the same effect that the oral Word had then, the written Word may have now; not that either the one or the other have any thing in them that is of it self mortiferous, but becomes so by the ill dis∣position of the persons who so pervert it. It is therefore well worth our inquiry, what quali∣fications on our part are necessary to make the Word be to us what it is in it self, the power of God unto salvation, Rom. 1. 16. Of these som are previous before our reading, som are concomitant with it, and som are subsequent and follow after it.

2. OF those that go before, sincerity is a most essential requisit: by sincerity, I mean

an upright intention, by which we direct our reading to that proper end for which the holy Scriptures were design'd; viz. the know∣ing Gods will in order to the practicing it. This honest simplicity of heart is that which Christ represents by the good ground, where a∣lone it was that the seed could fructify, Mat. 13. 8. And he that brings not this with him, brings only the shadow of a Disciple. The word of God, is indeed, sharper then a two-edged sword, Heb. 4. 12. but what impression can a sword make on a body of air; which still slips from, and eludes its thrusts? And as little can all the practical discourses of holy Writ make on him, who brings only his speculative faculties with him, and leaves his will and af∣fections behind him; which are the only pro∣per subjects for it to work on.

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

it, is only studious to entitle himself to the greater number of stripes, Luk. 12. 47.

4. NAY farther, he that affects only the bare knowledg, is oft disappointed even of that. The Scripture, like the Pillar of fire and cloud, enlightens the Israelites, those who sincerely resign themselves to its guidance; but it darkens and confounds the Egyptians, Ex. 14. 20. And 'tis frequently seen, that those who read only to become knowing, are toll'd on by their curiosity into the more ab∣struse and mysterious parts of Scripture, where they entangle themselves in inextricable ma∣zes and confusions; and instead of acquiring a more superlative knowledg, loose those easy and common notions which lie obvious to every plain well meaning Reader. I fear this Age affords too many, and too frequent in∣stances of this; in men who have lost God in the midst of his Word, and studied Scripture till they have renounc'd its Author.

5. AND sure this infatuation is very just, and no more then God himself has warn'd us of, who takes the wise in their own craftiness, Job. 5. 12. but appropriates his secrets only to them that fear him, and has promis'd to teach the meek his way, Psal. 25. 9. 14. And this was the method Christ observ'd in his preaching; unveiling those truths to his Disciples, which to the Scribes and Pharisees, his inquisitive, yet refractory hearers, he wrapt up in parables:

not that he dislik'd their desire of knowledg, but their want of sincerity: which is so fatal a defect as blasts our pursuits, tho of things in themselves never so excellent. This we find exemplifi'd in Simon Magus, Acts 8. who tho he coveted a thing in itself very desirable, the power of conferring the holy Ghost, yet de∣siring it not only upon undue conditions, but for sinister ends, he not only mist of that, but was (after all his convincement by the Apo∣stles miracles, and the engagement of his Ba∣ptism) immerst in the gall of bitterness; and at last advanc'd to that height of blasphemy, as to set up himself for a God; so becoming a lasting memento, how unsafe it is to prevari∣cate in holy things.

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

light to judg of them, but aids to back and defend them.

7. OF this there is no Book of controversy that do's not give notorious proof. The So∣cinian can easily over-look the beginning of Saint John, that saies, The Word was God, Jo. 1. 1. and all those other places which plainly as∣sert the Deity of our Savior; if he can but di∣vert to that other more agreeable Text, that the Father is greater then I. Among the Ro∣manists, Peters being said to be first among the Apostles, Mat. 10. 2, and that on that Rock Christ would build his Church, Mat. 16. 18. car∣ries away all attention from those other places where Saint Paul saies he was not be∣hind the very chiefest of the Apostles, 2 Cor. 11. 5. that upon him lay the care of all the Churches, 2 Cor. 11. 28. and that the Church was not built upon the foundation of som one, but all the twelve Apostles, Revel. 21. 14. So it fares in the business of the Eucharist: This is my body, Mat. 26. 26. carries it away clear for Tran∣substantiation, when our Saviors calling that which he drunk the fruit of the vine, Mat. 26. 29. and then Saint Pauls naming the Ele∣ments in the Lords Supper several times over Bread and Wine; The Bread that we break, is it not the Communion of the Body of Christ: the Cup that we bless, is it not the Communion, & 1 Cor. 10. 16. And again, He that eats this Bread, and drinks this Cup unworthily, &c. 1 Cor. 11.

29. can make no appearance of an Argu∣ment.

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

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

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

11. WITHOUT this, tho we may call Scripture the rule of Faith, and judg of con∣troversies; yet 'tis manifest we make it not so, but reserve still the last appeal to our own prejudicat phancies: and then no wonder, tho we fall under the same occaecation which our Savior upbraids to the Jews, that seeing, we see not, neither do we understand, Mat. 13. 14. For he that will not be sav'd Gods way, will hard∣ly be so by his own. He that resolves not im∣partially to embrace all the Scriptures di∣ctats, comes to them as unsincerely, as the remnant of the Jews did to Jeremiah to in∣quire of the Lord for them, which he no sooner had don, but they protest against his

message, Jer. 42. 20. and may expect as fatal an event.

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

13. AND certainly there cannot be any

thing more unmanly and disingenuous, then for men to inveigh and condemn before they inquire and examin. Yet this is the thing upon which so many value themselves, assu∣ming to be men of reason, for that for which the Scripture pronounces them brute beasts, viz. the speaking evil of those things they under∣stand not, 2 Pet. 2. 12. Would men use due di∣ligence, no doubt many of those seeming contradictions would be reconcil'd, and the obscurities clear'd: and if any should after all remain, he might find twenty things fit∣ter to charge it on, then want of verity or discourse in the inspir'd writers.

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

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

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

17. AND sure this if duly apprehended. cannot but strike us with a reverential awe. make us to say with Jacob, Gen. 28. 17. surely God is in this place; controle all trifling phan∣cies, and make us read, not for custom or di∣vertisement,

but with those solemn and holy intentions which become the dignity of its Author. Accordingly we find holy men have in all Ages bin affected with it, and som to the inward reverence of the mind, have join'd the outward of the body also, and never read it but upon their knees: an example that may both instruct and reproach our profa∣ness; who commonly read by chance, and at aventure: If a Bible happen in our way, we take it up as we would do a Romance, or Play-book; only herein we differ, that we dismiss it much sooner, and retain less of its impressions.

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

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

when he will not exert it for that end.

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

21. SAINT Austin in his Tract to Hono∣ratus, of the advantage of believing, makes the first requisit to the knowledg of the Scri∣ptures to be the love of them. Believe me, saies he, every thing in the Scripture is sublime and divine, its truth and doctrin are most accommodate to the refreshment, and building up of our minds: and in all respects so order'd, that every one may draw thence what is suffi∣cient for him; provided he approach it with devotion, piety, and religion. The proof of this may require much reasoning and discourse. But this I am first to perswade, that you do not hate the Authors, and then that you love them. Had we an ill opinion of Virgil, nay, if upon the ac∣count of the reputation he has gain'd with our Predecessors, we did not greatly love, before we understood him; we should never patiently go thro all the difficult questions Grammarians raise about him. Many employ themselves in com∣menting upon him; we esteem him most, whose ex∣position most commends the Book, and shews that

the Author, not only was free from error, but did excellently well where he is not understood. And if such an account happen not to be given, we impute it rather to the Interpreter then the Poet.

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

23. A third preparative to our reading should be praier. The Scripture as it was di∣ctated at first by the holy Spirit, so must still owe its effects and influence to its coopera∣tion. The things of God, the Apostle tells us, are spiritually discern'd, 1 Cor. 2. 14. And tho the natural man may well enough apprehend the letter, and grammatical sense of the Word; yet its power and energy, that insi∣nuative perswasive force whereby it works on hearts, is peculiar to the spirit; and there∣fore without his aids, the Scripture whilst it lies open before our eies, may still be as a Book that is seal'd, Esai. 29. 11. be as ineffe∣ctive as if the characters were illegible.

24. BESIDES our Savior tells us the devil is still busy to steal away the seed as soon as it is sown, Mat. 13. 17. And unless we have som better guard then our own vigilance, he is sure enough to prosper in his attemt. Let it therefore be our care to invoke the divine Aid; and when ever we take the Bible into our hands, to dart up at least a hearty ejacu∣lation, that we may find its effects in our hearts. Let us say with holy David, open thou mine eies O Lord, that I may see the wondrous things of thy Law. Blessed art thou O Lord, O teach me thy statutes, Ps. 119. Nay indeed 'twil be fit matter of a daily solemn devotion, as our Church has made it an annual in the Collect on the second Sunday in Advent: a praier so apt and fully expressive of what we should desire in this particular, that if we tran∣scribe not only the example, but the very words, I know not how we can form that part of our devotion more advantageously.

25. IN the second place we are to consi∣der what is requir'd of us at the time of read∣ing the Scripture; which consists principally in two things. The first of these is attention, which is so indispensably requisit, that without it all Books are alike, and all equally insignifi∣cant: for he that adverts not to the sense of what he reads, the wisest discourses signify no more to him, then the most exquisit music do's to a man perfectly deaf. The letters and syl∣lables

of the Bible are no more sacred then those of another Book; 'tis the sense and meaning only that is divinely inspir'd: and he that considers only the former, may as well entertain himself with a spelling-book.

26. WE must therefore keep our minds fixt and attent to what we read: 'tis a folly and lightness not to do so in human Authors; but 'tis a sin and danger not to do so in this divine Book. We know there can scarce be a greater instance of contemt and disvalue, then to hear a man speak, and not at all mind what he saies: yet this vilest affront do all those put upon God, who hear or read his Word, and give it no attention. Yet I fear the practice is not more impious then it is frequent: for there are many that read the Bible, who if at the end of each Chapter they should be call••d to account, I doubt they could produce very slender collections: and truly 'tis a sad consideration, that that sacred Book is read most attentively by those, who read it as som preach the Gospel, Phil. 1. 15. out of ••••vy and strife. How curiously do men in∣spect, nay ransac and embowel a Text to find a pretence for cavil and objection, whilst men who profess to look there for life and salva∣tion. read with such a retchless heedlesness, as if it could tell them nothing they were concern'd in: and to such 'tis no wonder if their reading bring no advantage. God is

not in this sense found of those that seek him not, Esai. 65. 1. 'tis Satans part to serve him∣self of the bare words and characters of holy Writ, for charms and amulets: the vertue God has put there consists in the sense and meaning, and can never be drawn out by drousy inadverting Readers.

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

28. To which purpose it may be very con∣ducive to put it into som order and method. As for instance, when he reads the doctrinal part of Scripture, let him first and principally advert to those plain Texts which contain

the necessary points of Faith: that he may not owe his Creed only to his education, the institution of his Parents or Tutors; but may know the true foundation on which it is bottom'd, viz. the word of God, and may thence be able to justify his Faith: and as Saint Peter exhorts, be ready to give an an∣swer to every man that asks him a reason of the hope that is in him, 1 Pet. 3. 15. For want of this it is, that Religion sits so loose upon men, that every wind of doctrin blows them into distinct and various forms; till at last their Christianity it self vapors away and disap∣pears.

29. BUT let men be careful thus to secure the foundation, and then 'twill be commen∣dable 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 imme∣diat influence on practice, and be more indu∣strious to make observations of that sort, then curious and critical remarks, or bold conje∣ctures upon those mysteries on which God has spread a veil.

30. BUT besides a mans own particular collections, it will be prudence in him to ad∣vantage himself of those of others, and to consult the learned'st and best expositors; and that not only upon a present emergency, when he is to dispute a point, (as most do)

but in the constant course of this reading, wherein he will most sedatly, and dispassio∣natly judg of the notions they offer.

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

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

33. IF it be objected, that to those who

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

34. BUT as in the doctrinal, so in the preceptive part, there is a caution to be us'd in our attention. For we are to distinguish be∣tween those temporary precepts that were a∣dapted to particular times and occasions, and such as are of perpetual obligation. He that do's not this may bring himself under the Jewish Law, or believe a necessity of selling all and giving it to the poor because 'twas

Christs command to the rich man, Mat. 19. or incur other considerable mischiefs.

35. THUS frequently commands are put in comprehensive indefinite words, but con∣cern only the Generality to whom the Law is written; and not those who are entrusted with the vindication of their contemt. Ac∣cordingly 'tis said, thou shalt not kill, Mark. 10. 19. which concerns the private person; but extends not to the Magistrate in the exe∣cution of his office, who is a revenger appoin∣ted by God, and hears not the sword in vain. Rom. 13. 4. So the injunction not to swear at all, Mat. 5. 34 refers to the common trans∣actions of life; but not those solemn occa∣sions where an oath is to give glory to God, and is the end of all strife, Heb. 9. 16. Yet these mistakes at this day prevail with Ana∣baptists and Quakers, and bottom their denial of the Magistrates power to protect his Subjects by war; and to determin differences in Peace, by the oath of witnesses in judicial proceedings.

36. THERE is another distinction we are to attend to; and that is between absolute and primary commands, and secundary ones: the former we are to set a special remark upon, as those upon whose observance or violation our eternal life or death inseparably depends. And therefore our first and most solicitous care must be concerning them. I mention this,

not to divert any from aspiring to the highest degrees of perfection: but to reprove that preposterous course many take, who lay the greatest weight upon those things on which God laies the least; and have more zeal for oblique intimations, then for ex∣press downright commands; nay think by the one to commute for the contemt of the other. For example, fasting is recommen∣ded to us in Scripture, but in a far lower key then moral duties: rather as an expedient and help to vertue, then as properly a ver∣tue it self. And yet we may see men scrupu∣lous in that, who startle not at injustice, and oppression (that clamorous sin that cries to heaven) who pretend to mortify their ap∣petites by denying it its proper food, or being luxurious in one sort of it; and yet glut their avarice, eat up the poor, and devour widows houses, Mat. 23.

37. To such as these 'twould be good ad∣vice 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 indispen∣sably requires: and then it may be seasonable to think of voluntary oblations: but till then they are so far from homage, that they are the most reprochful flattery; an attemt to bribe God against himself; and a sacrilege, like that of Dionysius; who took away Apol∣lo's

golden robe, and gave him a stuff one.

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

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

40. WHEN we read our Saviours denun∣ciation to the Jews, except ye repent, ye shall all likewise perish; Lu. 13. 5. we are to look on it as if addrest immediatly to our selves; and conclude as great a necessity of our repen∣tance. In those black catalogues of crimes which the Apostle mentions, 1 Cor. 6. 10. and Gal. 5. 19, 20, 21. as excluding from the King∣dom of heaven, we are to behold our own guilts arraign'd, and to resolve that the same crimes will as certainly shut heaven gates a∣gainst us, as those to whom those Epistles were

immediatly directed. In all the precepts of good life, and Christian vertue, we are to think our selves as nearly and particularly concern'd, as if we had bin Christs Auditors on the Mount. So proportionably in all the threats and promises we are either to tremble or hope, according as we find our selves ad∣here to those sins or vertues to which they are affixt.

41. THIS close application would ren∣der what we read operative and effective, which without it will be useless and insignifi∣cant. We may see an instance of it in David; who was not at all convinc'd of his own guilt by Nathans parable (tho the most appo∣site that was imaginable) till he roundly appli'd it, saying, thou art the man: 2 Sam. 12. And unless we treat our selves at the same rate, the Scripture may fill our heads with high notions, nay with many specula∣tive truths, which yet amounts to no more then the Devils theology, Ja. 2. 19. and will as little advantage us.

42. IT now remains that we speak of what we are to do after our reading; which may be summ'd up in two words: Recollect and practice. Our memories are very frail as to things of this nature. And therefore we ought to impress them as deep as we can, by reflecting on what we have read. It is an ob∣servation out of the Levitical Law, that

those beasts only were clean, and fit for sa∣crifice, that chew'd the cud, Lev. 11. 4. And tho the ceremony were Jewish, the moral is Chri∣stian, and admonishes us how we should re∣volve and ruminate on spiritual instructions. Without this what we hear or read slips in∣sensibly from us, and like letters writ in chalk, is wip••t out by the next succeeding thought: but recollection engraves and indents the characters in the mind. And he that would duly use it, would find other manner of im∣pressions; more affective and more lasting, then bare reading will leave.

43. WE find it thus in all Sciences: he that only reads over the rules, and laies aside the thoughts of them together with his Book, will make but a slow advance; whilest he that plods and studies upon them, repetes and rein∣forces them upon his mind, soon arrives to an eminency. By this it was that David at∣tain'd to that perfection in Gods Law as to out-strip his teachers, and understand more then the Ancients, Ps. 119. 99, 100. because it was his meditation as himself tells us, ver. 97, 99.

44. LET us therefore pursue the same me∣thod; and when we have read a portion of Scripture, let us recollect what observable things we have there met with: what exhor∣tations to vertue, or determents from vice; what promises to obedience, or menaces for the contrary: what examples of Gods ven∣geance

against such or such sins, or what in∣stances of his blessing upon duties. If we do this daily, we cannot but amass together a great stock of Scripture documents, which will be ready for us to produce upon every occasion. Satan can assault us no where, but we shall be provided of a guard, a Scriptum est; which we see was the sole armor the ca∣ptain of our salvation us'd in his encounter with him. Mat. 4. ver. 4, 7, and 10. and will be as successful to us, if we will duly ma∣nage it.

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

46. And alas, what will it avail us that our opinions are right, if our manners be crook∣ed? When the Scripture has shew'd us what God requires of us, nay, has evinc'd to us the reasonableness of the injunctions, the great a∣greeableness which they have to the excel∣lency of our nature: and has backt this with

the assurance that in keeping of them there shall be a great reward, Ps. 19. 11. if in the midst of such importunate invitations to life we will chuse death; we are indeed worthy, as the wise man speaks, to take part with it, Wis. 1. 16. our crimes are hereby increas'd to a monstrous bulk, and also depriv'd of that veil and shelter which darkness and igno∣rance would have given them. And a vicious Christian may have cause at the last day to wish that he had studied the Alcoran rather then the Bible. His sensualities might then have pleaded, that they were but the antici∣pating his Paradice, taking up that before hand, which his Religion propos'd to him as his summum bonum, his final and highest aim. But with what confusion must a Christian then appear, whose institution obliges him to mortify the slesh: and yet has made it the business of his life, not only to satisfy, but even to enrage, and enflame its appetites? that has set up a counter-discipline to that of the Gospel he professes; and when that re∣quires austerities and self-denials, to reduce corrupt nature to a tameness and subjection; has not only pull'd off the bridle, but us'd the spur; contriv'd Arts to debauch even corru∣ption it self; and has forc'd his relucting na∣ture upon studied and artificial leudness? Such men may be thought to have read the Scri∣pture with no other design but to be sure to

run counter to it; that by informing them∣selves of Gods will, they may know the more exactly how to affront and contradict it.

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

48. AND certainly this abuse in men that own the Bible, is infinitly more monstrous

then in those who defy it: the later look on it as a common thing, and use it as such: but for those who confess it sacred, thus to pro∣stitute it, is a flat contradiction as much a∣gainst the rules of Discourse as Religion: 'tis to offer the same abuse to Christ in his Word, which the rude soldiers did to his person; to bow the knee before it, and yet expose it as an object of scorn and laughter. But sure there cannot be two things more inconsistent, then the avowing it to be dictated by God in order to the most important concern of man, and yet debase it to the vilest pur∣poses; make it the drudg and hackney to our sportful humors, and bring it out as the Philistims did Samson, only to make us mer∣ry, Jud. 16. 25.

49. INDEED one would wonder how that should become a proper instrument for that purpose, that those doctrins of righteousness, temperance and judgment to come (every where scatter'd thro that Book) which set heathen Felix a trembling, should set Chri∣stians a laughing: and yet should men cite the same things and phrases out of another Author, there would be no jest in it. It seems therefore that the spirit and essence of this sort of wit lies in the profaneness. How ab∣surd is it then for men that do not utterly abjure Religion, to affect this impious sort of raillery, which has nothing but daring wick∣edness

to recommend it? For certainly, of all the waies of discourse that ever pretended to wit, this has the least claim to it.

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

51. I know men are apt to flatter them∣selves, that these lighter frolics will pass for

nothing, so long as they do not seriously and maliciously oppose Gods word: but I fear they will find God in earnest, tho they be in jest. He that has magnified his Word above all things, Psal. 138. 2. cannot brook that we should make it vile and cheap, play and dally with it. And if it were a capital crime to convert any of the perfume of the Sanctuary to common use, Ex. 30. 32. can we think God can be pleas'd to see his more sacred Word, the theme of our giddy mirth, and have his own words echoed to him in profane drol∣lery?

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

53. IT will sure then be very unsafe for us to trifle with them, and by so undue a fa∣miliarity draw on that contemt which we should make it our care to avoid. The wise man saies, he that contemns small things, shall fall by little and little, Eccl. 19. 1. And tho no degree of irreverence towards God or his

Word, can be call'd a small thing absolutely consider'd, yet comparatively with the more exorbitant degrees it may: and yet that smal∣ler is the seed and parent of the greatest. It is so in all sins; the kingdom of Satan, like that of God, may be compard' to a grain of mu∣stard seed, Mat. 13. 31. which tho little in it self, is mighty in its increase.

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

55. LET every man therefore take heed of setting so much as one step in this fatal

circle; guard himself against the first insi∣nuation of this guilt: and when a jest offers it self as a temtation, let him balance that with a sober thought, and consider whether the jest can quit the cost of the profanation. Let him possess his mind with an habitual awe, take up the Bible with solemner thoughts, and other kind of apprehensions then any human Author: and if he habituate himself to this reverence, every clause and phrase of it that occurs to his mind, will be apter to ex∣cite him to devout ejaculations then vain laughter.

56. IT is reported of our excellent Prince, King Edward the sixth; that when in his Council Chamber, a Paper that was call'd for happen'd to lie out of reach, and the Person concern'd to produce it, took a Bible that lay by, and standing upon it reacht down the Paper: the King observing what was don, ran himself to the place, and taking the Bible in his hands, kissed it, and laid it up again. Of this it were a very desirable moral, that Princes, and all persons in au∣tority, would take care not to permit any to raise themselves by either a hypocritical or profane trampling upon holy things. But besides that, a more general application of∣fers its self; that all men of what condition soever, should both themselves abstain from every action that has the appearance of a

contemt of the holy Scripture; and also when they observe it in others, discountenance the insolence: and by their words and actions give Testimony of the veneration which they have for that holy Book, they see others so wretchedly despise.

57. BUT above all let him who reads the Scripture seriously, set himself to the practice of it, and daily examin how he 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 reflection, and provide him work within his own brest: every duty injoin'd will promt him to examin how he has perform'd; eve∣ry sin forbid, will call him to recollect how guilty he has bin, every pathetic strain of de∣votion will kindle his zeal, or at least upbraid his coldness: every heroic example will excite his emulation. In a word, every part of Scri∣pture will, if duly appli'd, contribute to som good and excellent end. And when a thing is proper for such noble purposes, can it be the part of a wise man to apply it only to mean and trivial? Would any but an Idiot wast that Soveraign Liquor in the washing of his feet, which was given him to expel poison from his heart? And are not we guilty of the like folly when we apply Gods word to serve only a ludicrous humor: and make our selves mer∣ry with that which was design'd for the most

serious and most important purpose; the sal∣vation of our souls. And indeed who ever takes any lower aim then that, and the ver∣tues preparatory to it in his study of Scripture, extremely debases it.

58. LET us therefore keep a steady eie up∣on that mark, and press towards it as the Apo∣stle did; Phil. 3. 14. walk by that rule the holy Scripture proposes; faithfully and diligently observe its precepts, that we may finally par∣take its promises. To this end continually pray we in the words of our holy mother the Church unto Almighty God, who has caus'd all holy Scripture to be written for our learn∣ing; that we may in such wise hear them, read, mark, learn, and inwardly digest them, that by patience and comfort of his holy Word, we may embrace and ever hold fast the blessed hope of everlasting Life, which he has given in our Savior Jesus Christ.