Concerning the Use of the Holy Scriptures

Ezekiel Hopkins, 1633-1690
 

Colossians 3:16, "Let the word of Christ dwell in you richly in all wisdom."

THIS Epistle, if any other, is a rich mine of heavenly treasure; and abounds, both in the discovery of Gospel Mysteries, and the injunction of Christian Duties. It is furnished throughout with that, which may either instruct us in knowledge, or direct us in practice; and the Apostle, having already laid down many excellent things in order to both these; and seeing it would be an endless task to discourse unto them all the truths, or exhort them to all the duties of religion in particular; therefore speaks compendiously in the words of my text, and refers them to the perfect system in which is contained an account of what a Christian ought to know or do; and that is the Holy Scriptures: Let the word of Christ dwell in you richly.

I. The WORDS OF THIS EXHORTATION are very full, and laden with weighty sense.

We may resolve them into Two parts.

The Nature and Substance of the exhortation, which is to a diligent study and plentiful knowledge of the Holy Scriptures.

The Manner how we ought to be conversant in them: so that they may dwell in us richly in all wisdom.

i. In the FORMER, we may take notice,

1. That the Scripture is called the Word of Christ; and that, upon a double account: both because he is the Author that composed it; and, likewise, because he is the Subject Matter of which it principally treats.

Now though, in both these respects, the Scriptures of the New Testament be more especially the Word of Christ; yet, also, may the Scriptures of the Old Testament as truly and properly go under his name.

For,

(1) He is the Author of them all.

He may well write this title upon our Bibles, "The Works of Jesus Christ." All the Prophets, before his incarnation, were but his amanuenses; and wrote only what he, by his Spirit, dictated to them: 2 Peter 1:21. Prophecy came not in old time by the will of man; but holy men of God spoke as they were moved by the Holy Spirit: and, certainly, the Holy Spirit inspired them by Christ's authority and commission; and what he declared, he took from him, and showed it unto them: John 16:14. He shall receive of mine, and shall show it unto you.

(2) Christ also is the principal Subject and Matter of the Whole Scripture.

The sending of Christ a Savior into the world, is that great business, which has employed the counsel of the Father, the admiration and ministration of Angels, the tongues and pens of Prophets, Apostles, and Holy Men of all ages, before the Scriptures were written, when revelation or tradition was yet the only positive rule for faith and practice. The Patriarchs saw him by these: Abraham … saw my day, and was glad: John 8:56. Afterwards, the people of the Jews saw him by types, promises, and prophecies recorded in the Scriptures: he was that excellent theme, which has filled up many chapters of the Old Testament. As the first draught of a picture represents the features and proportion of the person, but afterwards are added the complexion and life to it; so is it here: the pens of the Prophets drew the first lineaments and proportion of Christ, in the Old Testament; and the pens of the Apostles and Evangelists have added the life and sweetness to it, in the New. Yes, Christ is so truly described in the Old Testament, by his life, by his death, by all the greater remarks of either, that, in his contest with the Jews, he appeals thither for a testimony: John 5:39. Search the Scriptures; for.… they are they which testify of me: and Peter, Acts 3:24 affirms, that all the prophets.… as many as have spoken, have … foretold of these days: and, Acts 10:43. To him give all the prophets witness. Christ, who is the true expositor, being himself the true author, makes them all speak his sense: Luke 24:27. Beginning at Moses and all the prophets, he expounded unto them in all the Scriptures, the sayings concerning himself. So that Chrysostom's observation holds true, that the Gospel was in the world before Christ: "It took root in the writings of the Prophets, but flowed forth in the preaching of the Apostles."

So that, in both these respects, the Holy Scripture may well be called the Word of Christ; of Christ, as the Author, and as the Subject of it.

2. And, in both these, lies couched a very cogent argument, that may enforce this exhortation of the Apostle, and excite to a diligent study of the Scriptures.

For,

(1) Is Christ the Author of them; and shall we not with all care and diligence peruse these books, which he has composed?

The writings of men are valued according to the abilities of their authors: if they be of approved integrity, profound knowledge, and solid judgment, their works are esteemed and studied. And shall we not be much more conversant in these, which are set forth by the Author, who is Truth itself and the Essential Wisdom of the Father? these, that were dictated by the immediate inspiration of the Holy Spirit; and writ, as it were, with a quill of the Heavenly Dove?

(2) Christ is the Subject of the Scriptures: and what is all other learning and knowledge but beggarly elements, if compared with this?

Here, we have the cabinet of God's counsels unlocked; the eternal purposes of his grace, in sending his Son into the world, publicly declared: here, we have the stupendous history of God's becoming man, of all the miracles which this God-Man did upon earth, and of all the cruelties which he suffered: here, we have the description of his victory in his resurrection, of his triumph in his ascension, of his glory in his session at the right-hand of the Majesty on High: surely, great is the mystery of godliness: God manifested in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory; as the Apostle with admiration recounts it, 1 Timothy 3:16: and of all these wonderful passages, the Scripture gives us a perfect narrative. And what have the great wits of the world ever treated on, like this; either for strangeness or truth? all their learning is but idle and contemptible speculation, compared to this great mystery of a Crucified Savior; who subdued death by dying, and, without force, converted the world to believe a doctrine above reason. It was a very odd saying of Tertullian, De Carne Christi, cont. Marc. and yet there is something in it that strikes, "The Son of God was born: we blush not at it, because it is shameful." "The Son of God died: it is credible, because it is unfit and unlikely it should be so." "The Son of Godrose from the dead: it is certainly true, because it is impossible." Now these unlikely and impossible things, judged so by human reason, these deep things of God, the Scripture declares; and declares them in such a manner, as convinces even reason itself to assent to them, though it cannot comprehend them. If, therefore, you desire to know Christ and him crucified, and those mysterious doctrines which the wit of man could not invent, for it can hardly receive them, be conversant in the Holy Scriptures: for they are the word of Christ; and reveal all the wonders of wisdom and knowledge, to which all the wisdom of the world is but folly.

This, therefore, I suppose, lies in the expression, the Word of Christ: namely, the Word, of which he is both the Author and the Subject.

ii. We may observe, in the text, the MANNER, how we ought to be conversant in the Scriptures: and that is set forth very significantly.

1. Let the word of Christ dwell in you.

Do not only give it the hearing, as a strange and marvelous story. Let not the memory of it vanish out of your minds, as soon as the sound of the words vanishes out of your ears; but lay it up and lodge it in your hearts: make it familiar and domestic to you; that it may be as well known to you, as those that live in the same house with you. Read it, ponder and meditate upon it, until you have transcribed the Bible upon your hearts, and faithfully printed it in your memories.

2. Let it dwell in you richly or copiously.

Which may be taken, either objectively or subjectively.

Objectively. And so the sense is, that all the word of God should dwell in us. Content not yourselves with some part of it: that you read the Gospel, or New Testament, but neglect the Old; as is the practice of some flush notionists: or, that you know the historical part of both, but neglect the doctrinal; which is the fond and childish custom of some, who read the Scripture as they would romances, skipping over the moral discourses as impertinent to the story. But the word of Christ dwells in us richly, when we receive the whole doctrine contained in it, and are diligent in revolving the Prophets, Evaugelists, Apostles, every part and parcel of the heavenly-revealed truth.

Again, the word of Christ may dwell in us richly in the latter sense, or Subjectively. And so it does, when not only every part of it dwells in us, but when it dwells also in every part of us: in our memories, to retain it; in our minds, to meditate on it; in our affections, to love it; and in our lives, to practice it. Then does the word of Christ dwell richly, or abundantly, in us.

3. Let it dwell richly in all wisdom.

The highest wisdom is, truly to know and to serve God, in order to eternal life. Now, says the Apostle, so acquaint yourselves with the Scriptures, that you may from thence learn true wisdom; the saving knowledge, both of what is to be believed and what is to be done, in order to the obtaining of everlasting happiness. To be conversant in it so as only to know what it contains, is not wisdom but folly. But then it dwells in you in wisdom, when you study it, to practice it; when you endeavor to know the rule, that you may obey it. This is wisdom, here; and will end in happiness, hereafter.

And, thus, you have the words of my text explained.

II. In handling this subject, I shall only pursue the design of the Apostle, and endeavor to PRESS THOSE EXHORTATIONS upon you.

And, indeed, I need not many arguments to persuade those, who have already any acquaintance with these sacred oracles, still to be conversant in them. Have you not yourselves found such clear light, such attractive sweetness and persuasive eloquence in the words of God, that all, which the tongue of man can utter for it, falls infinitely short of what it speaks on in its own behalf? Who of us have not found direction from it in cases of difficulty, solution of doubts, support under afflictions, comfort under sadness, strength against temptation, quickenings of grace, warmth of affection? and, in brief, whatever we could expect from the mercy of God, have we not found it in the Scriptures? And shall we need further to commend it to you by arguments, since it has commended itself by manifold experiences?

But, so it is, that the Devil knows we are disarmed and disabled, if once he can wrest the sword of the Spirit from us, as the Apostle calls it; and therefore labors all he can, to strike the Bible out of our hands: or, if we do read it, he strives to put on such false spectacles, as shall misrepresent everything to us, and possess us with prejudice and objections against it.

i. I shall, therefore, before I proceed any farther, ENCOUNTER WITH SOME OF THOSE PREJUDICED OPINIONS, WHICH MAKE THIS A CLASPED AND SEALED BOOK TO MANY.

1. Some may fear, lest the study and knowledge of the Scriptures should only aggravate their sin and condemnation.

On the one hand, the precepts of the Law are so various, the duties so difficult, and flesh and blood so infirm and opposite; that they cast a despairing look at them, as impossible to be fulfilled. On the other hand, they have been told that knowledge, without practice, will expose them to damnation without excuse: they have read, James 4:17. To him, that knows to do good, and does it not, to him it is sin: it is an emphatical and weighty sin: and, Luke 12:47. He, that knew his master's will, and did it not shall be beaten with many stripes: this they have read, and this deters them from reading any farther: if they cannot practice what they know, and if to know and not practice be only to inflame their last reckoning and to make their torments more intolerable, it is best for them to muffle up themselves in a safe ignorance.

To this I answer,

(1) Though the word abounds with multitudes of sublime precepts and difficult duties, yet this is no discouragement from the study of it.

For, consider, that this same word is not only a light to discover what you ought to do, but a help to enable you to do it. It is the very means, that God appointed to overcome your averseness, and assist your weakness. And, if ever this be effected, it must, in an ordinary way, be, by conversing with the Scriptures. That sick man has lost his reason, as well as his health, who should refuse to take physic, because, if it does not work, it will but make him the worse: the way to make it work is, by taking it. So, it is a distempered kind of arguing against the Word of God, the physic of our souls, that it is mortal and deadly, if it does not work into practice: the way to make it work into practice, is, to take it first into our knowledge. It is true, it were a great discouragement, if the Scripture only showed you how much work you have to do, what temptations to resist, what corruptions to mortify, what graces to exercise, what duties to perform; and left all that upon your own hands: but the leaves of the Bible are the leaves of the Tree of Life, as well as of the Tree of Knowledge: they strengthen, as well as enlighten; and have not only a commanding, but an assisting office.

And this the Scripture does Two ways.

[l] It directs where we may receive supplies of ability, for the performance of whatever it requires.

It leads you unto Christ, who is able to furnish you with supernatural strength, for supernatural duties: his treasury stands open for all comers; and his almighty power stands engaged to assist those, who rely upon it. Be not discouraged, therefore: he, who finds us work, finds us strength; and the same Scripture, that enjoins us obedience, exhibits God's promise of bestowing upon us the power of obeying: you, who works all our works in us, and for us: Isaiah 26:12: and, Work out your own salvation … For it is God, which works in you both to will and to do: Philippians 2:12, 13. Why then should we so complain of hard sayings and grievous commandments? Have we not God's omnipotence, obliged by promise to assist, in the same words, wherein we are commanded to obey? What says the Apostle? I am able to do all things through Christ strengthening me: Philippians 4:13. When, in reading the Scripture, you meet with difficult and rigorous duties, the severity of mortification, the self-cruelty of plucking out right-eyes and cutting off right-hands; commend yourself to those promises of aid and assistance, which the same Scripture holds forth, and lift up your heart in that divine meditation of Augustine, "Lord, give what you command, and command what you please." While you thus duly depend on Christ's strength and make use of your own, it is as much his honor and office to enable you, as it is your duty to perform what he requires.

[2] The Scripture, as it directs us to rely on the strength of Christ; so it is a means, which God has appointed, to quicken and excite our own strength and power, to the discharge of those duties which it discovers.

Wherefore are those pressing exhortations and those dreadful threatenings, everywhere so dispersed up and down in the Book of God, but that, when we are slow and dull and drowsy, the Spirit may, by these, as by so many goads, rouse us, and make us start into duty? Such a spiritual sloth has benumbed us, that, without this quickening, we should not be diligent in the work of the Lord: and therefore David prays, Psalm 119:88. Quicken me.… so shall I keep the testimony of your mouth. But yet it is also the word itself, that quickens us to the obedience of the word: Psalm 119:50. Your word has quickened me: and, indeed, if you can come from reading the word, that so abounds with promises, with threatenings, with rational arguments, with pathetic expostulations, winning insinuations, importunate entreaties, heroic examples propounded to our imitation, with all the persuasive are and rhetoric which it becomes the Majesty of the Great God to use; if you can read this word, and yet find from it no warmth of affection, no quickening to duty; let me tell you, you either read it without attending to it, or else attend without believing it. It is, therefore, no discouragement from searching and studying the Scripture, that its commands be many and difficult; for it directs you where to go for promised strength: and, the more you converse with it, the more will you find your hearts quickened to a due obedience of it.

That is the First Answer.

But, then,

(2) Whereas many think that it is better not to know, than not to practice; we must here distinguish of Ignorance.

Which is of too kinds; either invincible, or else affected.

Invincible ignorance is such, as is conjoined with and proceeds from an utter impossibility of right information: and it arises only from Two things.

Absolute want of necessary instruction: or,

Want of natural capacity to receive it.

Affected Ignorance, is an ignorance under the means of knowledge; and always arises from the neglect or contempt of them. Such is the ignorance of those, who do or may live where the Gospel is preached, and where by pains and industry they may arrive to the knowledge of the truth.

Now, here, forever to answer this objection, and to show you how necessary knowledge is, I shall lay down these Two particulars.

[1] I grant, indeed, that Unpracticed Knowledge is a far greater sin than Invincible Ignorance, and exposes to a much sorer condemnation.

Hell fire burns with rage, and meets with fuel fully prepared for it, when God dooms unto it a head full of light, and a heart full of lusts: those, who know God's will, but do it not, do but carry a torch with them to Hell, to fire that pile which must forever burn them. We have a common proverb, that Knowledge is no burden: but, believe it, if your knowledge in the Scripture be merely speculative, and overborne by the violence of unruly lusts, this whole Word will be no otherwise to you, than the burden of the Law, as the Prophets speak; a burden, that will lie insupportably heavy upon you forever: better far you were born under barbarism in some dark corner of the earth, where the least gleam of Gospel light never shone, and where the name of Christ was never mentioned, than to have this weighty book, a book which you have read and known, hung about you to sink you infinitely deeper in the burning lake, than a millstone hung about you can do in the midst of the sea. What Peter speaks of Apostates, 2 Peter 2:21 is but too well applicable to the knowing sinner: It had been better for them not to have known the way of righteousness, than, after they have known it, to turn aside from the … commandment delivered unto them. How! better not to have known it? Why! is there any possibility to escape the condemnation of Hell, without the knowledge of the way of righteousness revealed in the Scriptures? no; damnation had been unavoidable without this knowledge; yet it had been better they had not known it: for here is the hyperbole of their misery; better they had been damned, than to have known these truths and this rule of righteousness, and yet turn from the obedience and practice of it. O fearful state! O dreadful doom! when a simple and genuine damnation shall be reckoned a gain and favor, in comparison of that exquisite one, which God will with all his wisdom prepare, and with all his power inflict, on those, who, knowing the righteous judgment of God, that they, which commit such things, are worthy of death, do, notwithstanding, persevere in them: He, that knew his master's will and did it not, shall be beaten with many stripes: Luke 12:47 and, If I had not come and spoken unto them, they had not had sin; but now they have no cloak for their sin, says our Savior, John 15:22. The sin and punishment of those, who are invincibly ignorant, is as nothing compared to what the knowing sinners lie under.

But, do not flatter yourselves: your ignorance is not invincible. Are you not called to the knowledge of Christ? do you not read or hear the Scriptures? do you not enjoy Gospel-Ordinances and Ministry? may you not, if you will be but diligent and industrious, understand what you are ignorant of? Certainly, there is nothing, that can prove your ignorance invincible, unless it be your obstinacy, that you will not be prevailed with to be instructed by all the means of instruction. Your ignorance must, therefore, be affected.

[2] Well, then, attend unto the Second particular. Affected Ignorance is a greater sin, and will be more sorely punished at the Day of Judgment, than Unpracticed Knowledge.

This kind of ignorance is so far from being pleadable as an excuse, that it is an aggravation of men's guilt, and will be so of their condemnation. There be but two things, that complete a Christian; knowledge and practice. Both these God does strictly require. Knowledge may be without practice; but the practice of godliness cannot be without knowledge. God, I say, requires them both. Now judge you which is the greatest sinner: he, who labors after knowledge, though he neglect practice; or he, who neglects them both: he, who fulfills some part of God's will; or he, who fulfills nothing of it. Certainly, in your own judgment, this latter deserves to be doubly punished: once, for not doing his duty; and, again, for not knowing it, when he might. Truly, it is but just and righteous, that God should, with the highest disdain and indignation, say unto them, Depart from me, you cursed, I know you not; since they have audaciously said unto him, Depart from us, we desire not the knowledge of your ways. The Apostle, speaking of God's patience towards Heathens, who were invincibly ignorant of the truth, tells us, Acts 17:30 that the times of this ignorance, and yet an ignorance it was that put them upon no less than brutish idolatry, God winked at: ignorant persons in ignorant times, while as yet the world was destitute of the means of knowledge and darkness overspread the face of it, God connived and winked at; but ignorant persons in knowing times, God does not wink at, but frown upon. I am the more earnest in pressing this, because I perceive that that vile and rotten principle, unworthy of a Christian who is a child of light and of the day, is taken up by many, That it is no matter how little we know, if we do but practice what we know: what a cheat has the Devil put upon them! has not God commanded you to know more, as well as to practice what you know? is it likely you should practice what you know upon God's command, who will not upon his command increase your knowledge? And yet this is the usual plea of profane men; ask them why they frequent the public ordinances so seldom, they will tell you, they know more by one sermon, than they can practice: but how can such make conscience of practicing, who make none of knowing, though the same God has enjoined them both? Yes, though they cannot practice what they know, yet let me tell them, that, for those, who live under the means of grace and may be instructed if they will, it may be as great a sin to omit a duty, out of neglect of knowing it, as out of neglect of doing it: yes, and much greater: we should ourselves judge that servant, who, while we are speaking to him, stops his ears on purpose that he might not hear what we command him; we should, I say, judge him wrothy of more stripes, than he, who gives diligent ear to our Commands, although he will not obey them. So it is, in this case: you, who stop your ears, and will not so much as hear what the will of your Lord and Master is, deserve much more punishment, than he, who takes pains to know it, although he does it not: it is damnable, not to give God the service which he requires; but, O insolence! not to give God, your Lord and Master, so much as the hearing! has God sent man into the world, and sent the Scriptures after, as letters of instruction what we should do for him here; and will it, think you, be a sufficient excuse, when you return to your Lord, that it is true you had instructions, but never openedst them, never lookedst into them? what a fearful contempt is this cast upon the Great God, never so much as to inquire what his will is! whether or no he commands that, which is fit and reasonable for us to perform! And, therefore, refuse not to search and study the Scriptures, upon pretense that the knowledge of what you cannot fulfill will but aggravate your sin and condemnation: for, be assured of it, greater sin and sorer condemnation can no man have, than he, who neglects the means of knowledge, thereby to disoblige himself from practice: and, again, the Scriptures were given to assist us in the performance of those duties, which they require from us: they do not only inform the judgment, but quicken the will and affections, and strengthen the whole soul to its duty.

And this is in Answer to the First Objection.

2. Some will say, that the reading of the Scriptures possesses them with strange fears, and fills them with incredible terrors. It raises up such dreadful apparitions of Hell and the wrath of God, as make them a terror to themselves.

To this I answer,

(1) It may be, your condition is such as requires it.

Possibly, you are in a state of wrath; and would you not be under the apprehensions of it? You are under the guilt of your sins; and, then, no wonder that the voice of God should be terrible unto you. It is most unreasonable to hate the word, as Ahab hated Micaiah, because it prophesies no good concerning you: alas! what good can it speak, so long as you yourself continue evil?

(2) It is not so much the Scripture, as your own evil conscience, that haunts and terrifies you.

When you read that dreadful threatening, Ezekiel 18:4. The soul that sins, it shall die, there were nothing of terror in it, did not your guilty conscience witness against you, that you are the man: it is this, that turns and levels all God's artillery against you. Get, therefore, a conscience pacified upon good grounds; and the very threatening of the Word will speak to you, not so much terror from the dreadfulness of the wrath and condemnation denounced, as joy, that you have escaped it.

(3) It may be, the Word of God, by working in you the spirit of fear, is preparing you for the Spirit of Adoption; for that, usually, ushers in this.

We find the gawler trembling, before we find him rejoicing. There were mighty and rending winds, earthquakes, and fire, all terrible; before there came the still voice, in which God was, 1 Kings 19:12: so God, in convictions, many times prepares the way by thunders and earthquakes, by the thundering of his word and the trembling of our own consciences, before he comes to us in the still and sweet voice of peace and comfort. And, certainly, they are much more afraid than hurt, whom God by his terrors thus frights into Heaven.

3. But some may still say, their fears are so strong, that they will drive them into desperation or distraction, if they longer pore on those dreadful things, which the Scripture contains.

I answer, there is not one line or syllable in the whole Book of God, that gives the least ground for despair. Nay, there are the most supporting comforts, which a poor, fearful, trembling soul can desire: Come unto me, all you that are weary and heavy laden, and I will give you rest. Come unto me, and I will in no wise cast you out. Return unto the Lord.… and he will abundantly pardon: Isaiah 55:7. 1, even I, am he, that blots out and forgets your sins; and innumerable such like. Now, if men will only take the Sword of the Spirit to wound them, and not also the Balm of the Spirit to heal them, they may, through their own fault, especially when they read the Scriptures with the Devil's commentaries, fret themselves into despair.

4. Some may say, "Certainly, it cannot be thus necessary, that the Word of Christ should dwell thus richly and abundantly in all Christians. It is requisite, indeed, for ministers, whose calling it is to teach and instruct others, that they should have this abundance of Scripture dwelling in them; but, for us, who are to receive the law at their mouth, a competent knowledge in the fundamentals of religion may well be sufficient. We know, that Christ is the Son of God; that he came into the world to save sinners; and that, if we would be saved by him, we must believe in him: and such chief points of Christianity, which are sufficient to salvation."

To this I answer,

(1) God may well expect a more plentiful measure of the Word to dwell in ministers; because it is not only their general, but particular calling to peruse and study it.

There is, therefore, a twofold fullness: a fullness of the private Christian; and a fullness of the Treasurer or Steward, to whose charge the oracles of God are committed, and who is to communicate knowledge to the people. This being the minister's office, it is his duty, especially, to abound and to be enriched in the knowledge of the Scripture.

But,

(2) Wherefore must the Word of Christ dwell so richly in ministers? Is it for themselves only, or is it to instruct their flock?

What! And can it be necessary for them to teach, and yet unnecessary for you to learn? Are they bound to search into the depth of Gospel-Mysteries, to inform you of them; and is it enough for you, only to know the first principles and rudiments? Certainly, whatever God requires the minister to teach, that he requires you to learn. Now would you yourselves judge the minister to have sufficiently discharged his duty, that should only in the general preach, that we are all sinners; that Christ, the Son of God, came into the world to save us; that the glory of Heaven and the torments of Hell shall be the rewards of obedience, or disobedience? if these few absolutely necessary and fundamental truths were all, you might well think the ministry to be a very easy or a very needless office. If, then, it is our duty to reveal to you the whole counsel of God, and to withhold nothing from you of all those mysteries which the Scripture contains, whereof some give life, others light, some are vital, others ornamental; you cannot with reason but conclude, that, if we are obliged to teach these things, you also are obliged to learn and know them.

(3) It is a most destructive principle, that many have, through sloth and laziness, taken up, That a little knowledge will suffice to bring them to Heaven.

Certainly, God would never have revealed so many deep and profound mysteries in his Word, if it were not necessary that they should be known and believed. Shall we think all the rest of the Bible superfluous, except a few plain practical texts? What God has recorded in the Scripture, is written for our instruction. It is true, if we have not the means of instruction, nor are in a possibility of attaining it, a less measure of knowledge, answered by a conscientious practice, may suffice for our salvation: but, for us, who have line upon line and precept upon precept, for us to satisfy ourselves with a few of the common principles, slighting the rest as nice and unnecessary points, for us to neglect knowledge, argues defect of grace; for, wherever true grace is, there will be a most earnest endeavor to grow daily in both: and yet multitudes everywhere, even of those who abhor grosser sins, as swearing, drunkenness, and the like, yet take up with a few notions of religion, that all are sinners and all must perish, unless Christ save them, etc. This they knew, as soon as they knew anything; and more than this, they will not know: they will not trouble their heads with any farther discoveries, nor look deep into the mysteries of godliness; contenting themselves that they have, as they think, knowledge enough to bring them to Heaven. Let me tell them, that though, where there are not means of knowledge, a little may suffice for salvation; yet, where God does afford plentiful means, the knowledge of those very things becomes necessary to them, which others might safely be ignorant of.

This is in Answer to the Fourth Objection.

5. Some may object, that they have found, by experience, that the study of Scripture has many times made them the worse: it has alarmed their lusts, and put them in an uproar. Such and such suits were quiet, until they read in the Word a command against them: therefore, they are discouraged, and think it best to forbear the study of the Scripture; since they find, that, by forbidding sin, it only rouses and awakens it.

I answer,

(1) This was Paul's very case: Romans 7:8. Sin, taking occasion by the commandment, wrought in me all manner of concupiscence.

Now this effect is merely accidental, and is not to be imputed unto the holy Word of God, but to the wicked heart of man, which takes a hint (so desperately corrupt is it) from God's forbidding sin, to put itself in mind of committing it.

(2) You complain, that the Word excites to corruptions; but it does it no otherwise, than the sun draws smoke and stink out of a dunghill.

It does not increase, but unhappily excites them: the very same lusts lay hid in the heart before: there they lay, like so many vipers and serpents, asleep, until the light and warmth of the Word made them stir and crawl about. And this advantage you may make of it, that, when your corruptions swarm thick about you, upon the disturbance which the Law of God has made among them, you may thence see what a wicked heart and nature you have; how much filth and mud there lies at the bottom of it, which presently rises upon the first stirring: this may make you vile in your own eyes, and deeply humbled under the sad and serious consideration of your indwelling sin; it is the very use, which the Apostle makes, in the same case: Romans 7:24. O wretched man that I am! who shall deliver me from the body of this death? When humours are in motion, we soon perceive what is the state of our body; and when corruptions are once stirred, we may thereby easily know the state and condition of our souls.

(3) The same Word, which does thus occasionally stir up sin, is the best means to beat it down.

You may perceive by this, that there is somewhat in the Word, which is extremely contrary to your sins, since they do so rise and arm against it: their great enemy is upon them; and this alarm, that they take, is but before their overthrow. It may be, the mud is only stirred that it might be cast out, and your hearts cleansed from it. Be not discouraged, therefore: for there is no means in the world, so apposite to the destruction and subduing of sin, as the Scripture; though, at first, it may seem, instead of subduing sins, to strengthen them.

6. Many are discouraged from studying the Scriptures, because their memories are so treacherous and unfaithful, that they can retain nothing: when they have read the Scripture, and would recollect what they have read, they can give no account of it, either to themselves or others. Nothing abides upon them: and therefore they think it were as good give over, as thus continually to pour water into a sieve; and inculcate truths upon such a leaky memory, where all runs out.

This is, indeed, the complaint of many.

But,

(1) This should rather put you on a more frequent and diligent study of the Scripture, than discourage you from it.

More pains will supply this defect: you must the oftener prompt, and the oftener examine yourself, the more forgetful you are. Memory is the soul's steward; and, if you find it unfaithful, call it the oftener to account. Be still following it with line upon line and precept upon precept, and continually instill somewhat into it. A vessel, set under the fall of a spring, cannot leak faster than it is supplied: a constant dropping of this heavenly doctrine into the memory will keep it, that, though it be leaky, yet it never shall be empty.

(2) Scripture truths, when they do not enrich the memory, yet may purify the heart.

We must not measure the benefit we receive from the Word, according to what of it remains, but according to what effect it leaves behind. Lightning, than which nothing sooner vanishes away, yet often breaks and melts the hardest and most firm bodies in its sudden passage. Such is the irresistible force of the Word: the Spirit often darts it through us: it seems but like a flash, and gone; and yet it may break and melt down our hard hearts before it, when it leaves no impression at all upon our memories. I have heard of one, who, returning from an affecting Sermon, highly commended it to some; and, being demanded what he remembered of it, answered, "Truly, I remember nothing at all; but, only, while I heard it, it made me resolve to live better than ever I have done, and so by God's grace I will." Here was now a Sermon lost to the memory, but not to the affections. To the same purpose, I have somewhere read a story of one, who complained to an aged holy man, that he was much discouraged from reading the Scripture, because his memory was so slippery, that he could fasten nothing upon it which he read: the old Hermit (for so as I remember he was described) bid him take an earthen pitcher, and fill it with water: when he had done it, he bid him empty it again, and wipe it clean that nothing should remain in it; which when the other had done, and wondered to what this tended, "Now," says he, though there be nothing of the water remaining to it, yet the pitcher is cleaner than it was before: so, though your memory retain nothing of the word you read, yet your heart is the cleaner for its very passage through."

(3) Never fear your memory; only pray for good and pious affections.

Affection to the truths, which we read or hear, makes the memory retentive of them. Most men's memories are like jet, or electrical bodies, that attract and hold fast only straws or feathers, or such vain and light things: discourse to them of the affairs of the world, or some idle and romantic story, their memories retain this as faithfully as if it were engraved on leaves of brass; whereas the great and important truths of the Gospel, the great mysteries of Heaven and concernments of eternity, leave no more impression upon them, than words on the air in which they are spoken. Whence is this, but only that the one sort work themselves into the memory through the interest they have got in the affections, which the other cannot do? had we but the same delight in heavenly objects, did we but receive the truth in the love of it, and mingle it with faith in the hearing, this would fix that volatileness and flittiness of our memories, and make every truth as indelible, as it is necessary.

That is in Answer to the Sixth Objection.

7. Others complain, that the Scripture is obscure, and difficult to be understood: they may as well, and with as good success, attempt to spy out what lies at the center of the earth, as search into the deep and hidden mysteries, which no human understanding can fathom or comprehend. And this discourages them.

To this I answer,

(1) It is no wonder, if there be such profound depths in the word of God, since it is a system and compendium of his infinite and unsearchable wisdom; that wisdom, which, from the beginning of the world, has been hid in God.

Those deep truths, which your understanding cannot reach, require your humble veneration.

(2) The Scripture is suited to every capacity.

It is, as it is commonly expressed, a ford, wherein a lamb may wade and an elephant swim. And, herein, is the infinite wisdom of God seen, in wreathing together plain truths with obscure, that he might gain the more credit to his Word: by the one, instructing the ignorance of the weakest; by the other, puzzling and confounding the understanding of the wisest. This also adds a beauty and ornament to the Scripture: as the beauty of the world is set off by a graceful variety of hills and valleys, so is it in the Scripture: there are sublime truths, which the most aspiring reason of man cannot overtop; and there are more plain and easy truths, in which the weakest capacity may converse with delight and satisfaction: no man is offended with his garden, for having a shady thicket in it; no more should we be offended with the word of God that, among so many fair and open walks, we here and there meet with a thicket, which the eye of human reason cannot look through.

(3) Those truths, which are absolutely necessary to salvation, are as plainly, without either obscurity or ambiguity, recorded in the Scripture, as if they were, as the Muhammadans think concerning their Alcoran, written with ink made of light.

There, the necessity of faith in Jesus Christ, of repentance for dead works, of a holy and mortified life, are so clearly set down, that scarce have there any been found so impudent, as to raise controversies about them: and is it not peevish, to quarrel at the Word for being obscure in those things, which if you have used your utmost diligence to understand, the ignorance of them shall not at all prejudice your salvation? Bless God, rather, that he has so clearly revealed the necessary and practical duties of a Christian Life, that those are not involved in any mystical or obscure intimations; but that you may, without doubt or dispute, know what is of absolute necessity, to be either believed or practiced, in order to salvation. Be assured of this, that what with all your labor and diligence you can not understand, you need not; and that what is needful, is plain and obvious, and you may easily understand it.

(4) The Scripture is obscure: but has not God offered us sufficient helps for the unfolding of it?

Have you not the promise of his Spirit to illuminate you? 1 Corinthians 2:10. God has revealed them to us by his Spirit: for the Spirit searches all things, yes the deep things of God. Have we not his Minister, whose office it is to instruct us, and lead us into the inmost sense of the Scriptures? Nay, have we not the Scripture itself, which is the best interpreter of its own meaning? usually, if it speak more darkly in one place, it speaks the same truth more clearly in another: compare Scripture with Scripture, and you will find it holds a light unto itself: the oftener you read and the more you ponder on those passages that are abstruse, the more you will find them clear up to your understanding. So that neither is this any reasonable discouragement from studying the Holy Scriptures.

8. Others may say, they are doubtful, because they see many of those, who have been most conversant in the Scripture, perverted and carried aside into damnable errors, and yet still have pleaded Scripture for the defense of them.

I answer,

True, the Devil has, in these our days, busied himself to bring a reproach upon Scripture, through the whimsies and giddiness of those, who have pretended most acquaintance in it. But, let not this be any discouragement: for this arises not directly from the influence which the Scripture has on them, which is the rule of truth only; but from the pride and self-conceit of a few notionists, who wrest it to their own perdition: and, though they boast much of Scripture to countenance their opinions; yet Scripture, misunderstood and misapplied, is not Scripture. Indeed there is no other way to discern truth from error, but only by the Scripture rightly understood; and there is no way rightly to understand it, but diligently to search it. But, to say that therefore we must not read the Scripture, because some wrest it to their own destruction, is alike reasonable, as to say, that therefore we must not eat nor drink, because that some eat to gluttony and others drink to giddiness and madness. The Apostle Peter tells us, 2 Epist. Chapter 3 verse 16, that, in Paul's Epistles, there were some things hard to be understood, which the unlearned and unstable wrest, as they do also the other Scriptures, unto their own destruction: shall we therefore conclude, that neither his Epistle nor any other of the Scriptures should be read by us; because that, in some, instead of nourishment, they have occasioned only wind, flatulency, and ill-humours? If this had been his purpose, it had certainly been very easy for him to have said, "Because they are hard to be understood, and many wrest them to their own destruction, therefore beware that you read them not:" but, instead of this, he draws another inference, verse 17, 18. You therefore, beloved … beware lest you also, being led away with the error of the wicked, fall from your own steadfastness: But grow in grace, and in the knowledge of our Lord … Jesus Christ: he says not, "Beware that you read them not," but, "Beware how you read them." This is the true apostolical caution, which tends not to drive us from the Scriptures, but to make us more studious and inquisitive in them, lest we also be perverted by the cunning craftiness of men, who lie in wait to deceive. And this, the Primitive Parents thought the best and surest means, to preserve their people from error and seduction: it were almost endless to recite to you those many passages, wherein they do most pathetically exhort all, of all ranks and conditions, of each gender, of all ages, to a diligent perusal of the Holy Scriptures: and, so far were they from taking it up in a language unknown to the vulgar, or debarring the laity from reading it, that the translations of it into the common tongue of each country were numerous, and their exhortations scarce more vehement and earnest in anything, than that the people would employ their time and thoughts in revolving them. It is therefore a most certain sign, that that Church has false wares to put off, which is of nothing more careful than to darken the shop: and, assuredly, the wresting of the Scriptures by some who read them, cannot occasion the destruction of more, than that damnable idolatry and those damnable heresies have done, which have been brought into and are generally owned and practiced by the Church of Rome, through the not reading of them.

ii. Thus you see, as it was in Josiah's time, how much dust and rubbish this Book of the Law lies under. I have endeavored to remove it. And shall now proceed to those ARGUMENTS, WHICH MAY PERSUADE YOU TO A DILIGENT SEARCH AND PERUSAL OF THE SCRIPTURES.

The Jews, indeed, were so exact, or rather superstitious, in this, that he was judged a despiser of those Sacred Oracles, who did not readily know how often every letter of the alphabet occurred in them. This preciseness God has made use of, to deliver down his Word to us, unvaried and uncorrupted. It is not such a scrupulous search of the Scripture, to which I now exhort you: but, as God has left it to us a rich depositum, a dear pledge of his love and care; so we should diligently attend to a rational and profitable study of it.

There are but two things, in the general, which commend any writing to us: either that it discovers knowledge, or directs practice; that it informs the judgment, or reforms the life. Both of these are eminently the characters of this Book of God. And therefore David tells us, Psalm 19:7. The Law of God converts the soul, and makes wise the simple: it is a light, not only to our heads, but it is a lamp unto out feet, and a light unto our path: Psalm 119:105.

Let us consider it, as to both.

1. In point of Knowledge, as it perfects the understanding; and so it will appear, in sundry particulars, how excellent a study it is.

For,

(1) The Scripture discovers unto us the knowledge of those truths, which the most improved natural reason could never sift out, and which are intelligible only by Divine Revelation.

God has composed two books, by the diligent study of which, we may come to the knowledge of himself: the Book of the Creatures, and the Book of the Scriptures. The Book of the Creatures is written in those great letters of Heaven and earth, the air and sea; and, by these, we may spell out somewhat of God: he made them for our instruction, as well as our service: there is not a creature, that God has breathed abroad upon the face of the earth, but it reads us lectures, of his infinite power and wisdom; so that it is no absurdity to say, that, as they are all the words of his mouth, so they are all the works of his hands: the whole world is a speaking workmanship; Romans 1:20. The invisible things of God … are clearly seen … by the things that are made, even his eternal power and Godhead: and, indeed, when we seriously consider how God has poised the earth in the midst of the air, and the whole world in the midst of a vast and boundless nothing; how he has hung out those glorious lights of Heaven, the sun, the moon, and stars, and made paths in the sky for their several courses; how he has laid the sea on heaps, and so girt it in, that it may possibly overlook, but not overflow the land; when we view the variety, harmony, and law of the creation; our reason must needs be very short, if we cannot from these collect the infinite wisdom, power, and goodness of the Creator: so much of God as belongs to these two great attributes of Creator and Governor of the World, the Book of Nature may plainly discover to us. But, then, there are other more retired and reserved notions of God; other truths, that nearly concern ourselves and our eternal salvation to know and believe, which nature could never give the least glimpse to discover: what signature is there stamped upon any of the creatures of a Trinity in Unity, of the eternal generation or temporal carnation of the Son of God? what creature could inform us of our first Fall, and guilt contracted by it? where can we find the copy of the Covenants of Works or of Grace printed upon any of the creatures? though the great sages of the world were Nature's Secretaries, and ransacked its abstrusest mysteries, yet all their learning and knowledge could not discover the sacred mystery of a Crucified Savior: these are truths, which nature is so far from searching out, that it can scarce receive them when revealed; 1 Corinthians 2:14. The natural man receives not the things of the Spirit of God.… neither can he know them, because they are spiritually discerned: the light, that can reveal these, must break immediately from Heaven itself: and so it did, upon the Prophets, Evangelists, and Apostles; the penmen of the Holy Scriptures. And, if it were their singular privilege, that the Holy Spirit should descend into their breasts; and so possess them with divine inspirations, that what they spoke or wrote became oracular: how little less is ours; since the Scriptures reveal to us the very same truths, which the Spirit revealed to them! God, heretofore; spoke in them; and, now, he speaks by them unto us: their revelations are become ours: the only difference is, that what God taught them by extraordinary inspiration, the very same truths he teaches us in the Scripture, by the ordinary illumination of his Spirit. Here; therefore, while we diligently converse in the Book of God, we enjoy the privilege of prophets: the same word of God, which came unto them, comes also unto us; and that, without those severe preparations and strong agonies, which sometimes they underwent, before God would inspire them with the knowledge of his heavenly truth.

That is the First Motive and Argument.

(2) The knowledge, which the Scripture teaches, is, for the matter of it, the most sublime and lofty in the world.

All other sciences are but poor and beggarly elements, if compared with this. What does the naturalist, but only busy himself in digging a little drossy knowledge, out of the entrails of the earth? the astronomer, who ascends highest, mounts no higher than the celestial bodies, the stars and planets; which are but the outworks of Heaven. But the Scripture pierces much farther, and lets us into Heaven itself: there, it discovers the majesty and glory of God upon his throne, the Eternal Son of God sitting at his right-hand making a prevailing and authoritative intercession for us, the glittering train of cherubim and seraphims, an innumerable company of angels, and the spirits of just men made perfect: so that, indeed, when you have this book laid open before you, you have Heaven itself and all the inconceivable glories of it laid open to your view. What can be more sublime, than the nature of God? and yet, here, we have it so plainly described by all its most glorious attributes and perfections, that the Scripture does but beam forth light to an eye of faith, whereby it may be enabled to see him who is invisible. But, if we consider those gospel-mysteries which the Scripture relates; the hypostatic union of the divine and human nature, in Christ's incarnation; the mystical union of our persons to his, by our believing; that the Son of God should be substituted, in the stead of guilty sinners; that he, who knew no sin, should be made a sacrifice for sin, and the justice of God become reconciled to man, through the blood of God: these are mysteries so infinitely profound, as are enough to puzzle a whole college of angels. Now these the Scripture propounds unto us, not only to pose, but to perfect our understanding: for that little knowledge, unto which we can attain in these things, is far more excellent than the most comprehensive knowledge of all things else in the world: and, where our scanty apprehensions fall short of fathoming these deep mysteries, the Apostle has taught us to seek it out with an Ù âáèïò: Romans 11:33. O the depth of the riches, both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!

(3) The Scripture is an inexhaustible fountain of knowledge: the more you draw from it, the more still springs up. It is a deep mine, and the farther you search into it, still the richer you find it.

It is tedious to read the works and writings of men often over, because we are soon at the bottom of what they deliver, and our understanding has nothing new to refresh it: but, in reading the Scripture, it fares with us as it did with those whom Christ miraculously fed; the bread multiplied under their teeth, and increased in the very chewing of it: so, here, while we ruminate and chew on the truths of the Scripture, they multiply and rise up thicker under our meditation. One great cause of the neglect, which many are guilty of in reading the Holy Scripture, is a fear that they shall but meet with the same things again, which they have already read and known; and this they account tedious and irksome: indeed if they read it only superficially and slightly, it will be so; but those, who fix their minds to ponder and meditate upon the word, find new truths arising up to their understanding, which they never before discovered. Look as it is in a starry night, if you cast your eyes upon many spaces of the heavens, at the first glance perhaps you shall discover no stars there; yet, if you continue to look earnestly and fixedly, some will emerge to your view, that were before hid and concealed: so is it with the Holy Scriptures: if we only glance curiously upon them, no wonder we discover no more stars, no more glorious truths beaming out their light to our understanding. Augustin, found this so experimentally true, that he tells us, in his Third Epistle, that though he should, with better capacity and greater diligence, study all his lifetime, from the beginning of his childhood to decrepit age, nothing else but the Holy Scriptures; yet they are so compacted and thick set with truths, that he might daily learn something, which before he knew not. God has, as it were, studied to speak compendiously in the Scriptures: what a miracle of brevity is it, that the whole duty of man, relating both to God and his neighbor, should be all comprised in ten words! not a word, but, were the sense of it drawn out, were enough to fill whole volumes; and therefore the Psalmist, Psalm 119:96. I have seen an end of all perfection; but your commandments, are exceeding broad. When we have attained the knowledge of those things that are absolutely necessary to salvation, there yet remain such depths of wisdom, both in the manner of Scripture-expression, and in the mysteriousness of the things expressed, that, after our utmost industry, still there will be left new truths to become the discovery of a new search.

(4) The Scripture exhibits to us that knowledge, which is necessary to eternal salvation.

This is life eternal, to know you the only true God, and Jesus Christ whom you have sent: John 17:3. And this knowledge the Scriptures alone can afford us: John 5:39. So 2 Timothy 3:15. We need not, therefore, inquire after blind traditions, or expect any whimsical enthusiasms: the Written Word contains whatever is necessary to be known in order to eternal salvation; and whoever is wise above what is written, is wise only in impertinences. Now has God contracted whatever was necessary for us to know, and summed it up in one book? and shall not we be diligent and industrious in studying that, which does so necessarily concern us? Other knowledge is only for the adorning and embellishment of nature: this is for the necessity of life, of life eternal. I have before spoken enough concerning the necessity of knowledge unto salvation, and therefore shall not farther enlarge. Therefore, as Peter said to Christ, Lord, where shall we go? you have the words of eternal life: so let us answer whatever may seem to call us off from the diligent study of the Scriptures, "Where shall we go? to this we must cleave: with this we will converse; for here alone are the words of eternal life."

(5) The knowledge, which the Scripture discloseth, is of undoubted certainty and perpetual truth: it depends not upon probabilities or conjectures, but the infallible authority of Christ himself: he has dictated it, for whom it is impossible to lie.

The rule of our veracity or truth, is the conformity of our speech to the existence of things: but divine truth and veracity has no other rule, besides the will of him that speaks it. He must needs speak infallible truth, who speaks things into their beings: such is the omnipotent speech of God. Whatever he declares is therefore true, because he declares it. Never matter how strange and impossible Scripture-mysteries may seem to flesh and blood; to the corrupt and captious understandings of natural men: when the Word of God has undertaken for the truth, it is as much impiety to doubt of them, as it is folly to question the reality of what we see with our very eyes. Nay, the information of our senses, what we see, what we hear, what we feel, is not so certain, as the truth of those things, which God reveals and testifies in the Scriptures: and therefore the Apostle, 2 Peter 1:18, 19 speaking of that miraculous voice that sounded from Heaven: (Matthew 17:5. This is my Beloved Son, in whom I am well pleased:) says This voice … we heard, when we were with him in the holy mount: but we have, also a more sure word of prophecy; or, as the Greek may well be rendered, We account more sure the word of prophecy; unto which you do well that you take heed: what! a more sure word than a voice from Heaven! when God himself shall vocally bear witness to the truth! yes, we have a more sure word, and that is the word of prophecy, recorded in the Old Testament. And, hence it will follow, that, because the prophecies concerning Christ may seem somewhat obscure, in comparison with this audible voice from Heaven; therefore the testimony of obscure Scripture, is to be preferred before the testimony of clear sense. Now, therefore, if you would know things beyond all danger, either of falsehood or hesitation, be conversant in the Scripture; where we may take all for certain upon the word and authority of that God, who neither can deceive nor be deceived.

(6) The Scripture alone gives us the true and unerring knowledge of ourselves:

Man, who busies himself in knowing all things else, is of nothing more ignorant than of himself. The eye, which beholds other things, cannot see its own shape; and, so, the soul of man, whereby he understands other objects, is usually ignorant of its own concernments. Now, as the eye, which cannot see itself directly, may see itself reflexively in a glass: so God has given us his Scripture, which James compares to a glass, James 1:23 and holds this before the soul, wherein is represented our true state and idea.

There is a Fourfold state of man, that we could never have attained to know, but by the Scriptures.

His state of Integrity.

His state of Apostasy.

His state of Restitution.

His state of Glory.

The Scripture alone can reveal to us, what we were, in our Primitive constitution: naturally holy; bearing the image and similitude of God, and enjoying his love; free from all inward perturbations, or outward miseries; having all the creatures subject to us, and, what is much more, ourselves.

What we were, in our state of Apostasy or Destitution; despoiled of all our primitive excellencies; dispossessed of all the happiness which we enjoyed, and of all hopes of any for the future; liable, every moment, to the revenge of justice, and certain once to feel it.

What we are, in our state of Restitution, through grace; begotten again to a lively hope; adopted into the family of Heaven; redeemed by the blood of Christ; sanctified and sealed by the Holy Spirit; restored to the favor and friendship of God; recovering the initials of his image upon our souls here on earth, and expecting the perfection of it in Heaven.

What we shall be, in our final state of Glory; clothed with light; crowned with stars; inebriated with pure spiritual joys. We shall see God as he is, know him as we are known by him, love him ardently, converse with him eternally; yes a state it will be, so infinitely happy, that it will leave us nothing to hope for.

This Fourfold state of man the Scripture does evidently express.

Now these are such things, as it could never have entered into our hearts to have imagined, had not the Word of God described them to us; and, thereby, instructed us in the knowledge of ourselves, as well as of God and Christ.

Now let us put these Six particulars together. The Scripture instructs us in the knowledge of such things, as are intelligible only by Divine Revelation: it teaches us the most sublime and lofty truths: it is a most inexhaustible fountain of knowledge; the more we draw, the more still springs up: it teaches that knowledge, which is necessary to salvation: it is of undoubted certainty and perpetual truth: and, lastly, it informs us in the knowledge of ourselves. And, certainly, if there be any thirst in you after knowledge, there needs no more be spoken to persuade you to the diligent study of the Scripture, which is a rich store and treasury of all wisdom and knowledge.

Thus we have seen how the Scriptures inform the Judgment.

2. Let us now briefly see how they reform the Life, and what Practical Influence they have upon the souls of men.

Here, the Word of God has a mighty operation; and that, in sundry particulars.

(1) This is that Word, which convinces and humbles the stoutest and proudest sinners.

There are two sorts of secure sinners: those, who vaunt it in the confidence of their own righteousness; and those, who are secure through an insensibility of their own wickedness. Both these, the Word, when it is set home with power, convinces, humbles, and brings to the dust. It despoils the self-justitiary of all that false righteousness, which he once boasted of and trusted to: I was alive without the Law once, says Paul: but, when the commandment came, sin revived, and I died: Romans 7:9. It awakens and alarms the senseless, seared sinner: how many have there been, who have scorned God and despised religion, whom yet one curse or threat of this Word has made to tremble and fall down before the convincing majesty and authority of it!

(2) This is that Word, which sweetly comforts and raises them, after their dejections.

All other applications to a wounded spirit are improper and impertinent. It is only Scripture-consolation that can ease it. The leaves of this book are like the leaves of that tree, Revelation 22:2 which were for the healing of the nations. The same weapon, that wounds, must here work the cure.

(3) This is that Word, which works the mighty change upon the heart, in renovation.

Take a man, who runs on in vile and desperate courses, who sells himself to do iniquity and commits all manner of wickedness with greediness; and make use of all the arguments that reason can suggest: these seldom reclaim any from their debaucheries: or if, in some few, they do reform the life; yet they can never change the heart. But that, which no other means can effect, the Word of God can: Psalm 19:7. The Law of God is perfect, converting the soul.

(4) This is that Word, which strengthens and arms the people of God, to endure the greatest temporal evils, only in hope of that future reward which it promises,

(5) This is that Word, which contains in it such a collection of rules and duties, that whoever observes and obeys, shall in the end infallibly obtain everlasting life.

Though I can but just mention these heads unto you, yet there is enough in them to persuade you to be diligent in the Scriptures. In them, says our Savior, you think to have eternal life,

We are all of us guilty malefactors; but God has been pleased to afford us the mercy of this book: and, what! shall we not so much as read for our lives?

This is that book, according to which we must either stand or fall, be acquitted or condemned eternally. The unalterable sentence of the Last Day will pass upon us, as it is here recorded in this Scripture, Here we may, beforehand, know our doom; and what will become of us to all eternity. He, that believes … shall be saved; but he, that believes not, shall be damned. It is said, Revelation 20:12 that when the dead stood before God to be judged, the books were opened: that is, the Book of Conscience and the Book of the Scripture. Be persuaded to open this book, and to judge yourselves out of it before the Last Day. It is not a sealed book to you: you may there read what your present state is, and foretell what your future will be. If it be a state of sin and wrath, search farther: there are directions how you may change this wretched state for a better. If it be a state of grace and favor, there are rules how to preserve you in it. It is a word suited to all persons, all occasions, all exigencies: it informs the ignorant, strengthens the weak, comforts the disconsolate, supports the afflicted, relieves the tempted, resolves the doubtful, directs all to those ways which lead to endless happiness; where, as the word of God has dwelt richly in us, so we shall dwell forever gloriously with God.