like others, that necessary doctrines and precepts are not clear enough there, are tempted to think them expressed so much more familiarly, and repeated so much oftener than needed, that the places, in which they are inculcated thus, may be passed over, as not designed for such, as they are. Now, would they but consider even the least entertaining of them for a competent time, with a spirit of seriousness, there would start out of them information or admonition, of which they little think, and for which they have great occasion. Or should they find nothing that is new to them, they would at least have cause given them to recollect with humble thankfulness, not only that their Christian brethren do, and are made wise unto salvation by these despised plain passages, and by these only, but that from them, above the rest, proceeded all that knowledge of the redemption of man, and almost all that knowledge of natural religion also, which the most learned enjoy; and which hath made even the vulgar of the gospel dispensation superior to the ablest and best instructed amongst the heathen a superiority, which will be lost again, in proportion as regard to the word of God decays. * But though, in reading it, we must all begin with attending, and ever after attend chiefly, to the first elements of Christian instruction, or, to speak in St. Peter's language, as new born babes desire the sincere milk of the word, that we may grow thereby †; and know it for a bad sign, if we cannot relish the food of simplest taste, and easiest digestion: yet keeping to this wholly is the business of those alone, who, as the Epistle to the Hebrews expresses it, are unskilful, or rather unexperienced, in the word of righteousness: which hath in it also strong meat, belonging to them * 2 Tim. iii. 15. † 1 Pet. ii. 2. that are of full age, who, by reason of use, have their senses exercised to discern both good and evil*. We shall thrive best by the use of lighter nourishment first and mixing the more solid with it prematurely may both check our growth, and hurt our health. But when we have acquired a due firmness and vigour, we shall both preserve and increase it, by feeding on other things, likewise, throughout the Scripture: the several parts of which I shall briefly go over once again for your completer direction. The historical books of the Old Testament may be read carelessly with as little improvement, as any other history. But therefore to prevent this, we are to reflect as we go along: and observe, according to the nature of each article, how it sets before us the sovereignty, the superintendency, the wisdom, the justice, the mercy of God; the amiableness and rewards of good actions, the deformity and punishment of wicked ones; the heights of piety and virtue, at which the Saints of old time arrived, as we may by imitating them; the dreadful sins into which they sometimes fell, as we shall, if we take not warning. For all these things happened to them for ensamples; and they are written for our admonition †. As to the danger, which may arise from the bad deeds of good persons, related without censure, and actions that seem unwarrantable, yet are told with approbation, and were therefore either done by God's extraordinary commision, or grounded on circumstances, of which we are not well apprized: I have spoken of these in a former discourse; and shewn you, that, in such circumstances, the precepts, not the histories of the Bible, must be our rule. In the book of Job, some parts are highly poetical, +1 Cor. x. 11. Heb. v. 13, 14. and proportionably dark: for which reason our attention must be chiefly paid to those others, which will amply recompence it, by exhibiting the noblest and most pleasing views of the majesty of the Almighty, of the patriarchal religion, of the exquisite beauties of humanity and charity, of the hard struggle of human virtue with heavy afflictions, and God's gracious acceptance of imperfect endeavours. Ye have heard of the patience of Job: and have seen the end of the Lord; that he is very pitiful, and of tender mercy*. As to the Psalms: I have already explained to you the nature of those, which contain imprecations. Of repeating them all in the church, I shall, God willing, speak some other time. Of reading them in private, I need only say, that with the exercise of but a common degree of judgment, every pious person will find it equally improving and delightful. The Proverbs have scarce any obscurity, and much use. Concerning Ecclesiastes and the Song of Solomon, you have had, I hope, sufficient instructions for perusing them with benefit. The prophetical writings abound in difficult passages; but still more in plain ones, expressing the sublimest notions of piety and morals, the strongest preference of inward goodness to outward observances, the awfullest denunciations against wickedness of every kind, the most affectionate expostulations, the most inviting promises, the warmest and justest concern for public good: which the prophets manifested with so fearless and impartial a freedom, in telling both the body of the people, and the highest in authority, their duty and their sins, that the descendants of those, who persecuted them when James v. 11. living, held their memories, when dead, in eternal honour; doubly convinced of their mission from Heaven, by the accomplishment of their predictions, and the singular worthiness of their conduct. In reading them therefore we must diligently attend to these interesting points, each in its proper place: observing also, along with them, the gradual unfolding of the great scheme of our redemption; to which we shall do well, even in these days of opener vision*, to take heed, as to a light shining in a dark place † ; especially as it confirms to us, that known unto God are all his works from the beginning ‡. Such passages in their books, as relate to the affairs of distant heathen countries in ages long ago past, though of admirable use then, and not a little still as parallels, we are neither likely nor concerned to understand fully. And such as belong to things yet future, especially to the times and circumstances of those things, are few, if any, of them fit for the unlearned to pry into particularly. Nay, the learned themselves, if they are prudent also, will observe, what answer the angel gave to the prophet Daniel. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, go thy way, Daniel: for the words are closed up, and sealed till the time of the end §. When the proper season comes, possibly in some cases not before the event hath interpreted them, the prophecies will prove their own reality by their clearness; and strengthen, perhaps in an hour of much need, the faith and patience of the Saints : Thus it happened to the Apostles. They understood not beforehand our Saviour's prediction, destroy this temple, and in 1 Sam. iii. 1. † 2 Pet. i. 19. Acts xv. 18. Rev. xiii. 10. But when he was three days I will raise it up. risen from the dead, they remembered, that he had said this unto them: and they believed the Scripture, and the word which Jesus had said *. But almost the whole of the Gospels is now so clear, and both the character and the precepts of our blessed Lord appear in them so truly divine; the zeal and charity of the first disciples in the Acts is so highly edifying, the spirit of the Epistles so genuinely Christian, and their practical rules are so completely instructive to all sorts of persons: that scarce any other direction can be wanted for the main of the New Testament, than to meditate on it continually. Some of the argumentative and occasional parts of St. Paul's writings indeed it is not easy to comprehend. A yet larger proportion of the Revelation of St. John is exceedingly mysterious. But nothing of this kind, in any part of Scripture, needs either to discourage, or mislead us. Not to discourage us; for whatever is requisite to be understood, if it be put in one place obscurely, is doubtless put in some other plainly: nor to mislead us, because we may prudently suspend our judgment, and modestly be content with our ignorance of what is intended, though fully satisfied of its being a valuable truth. Seek not out, saith the Son of Sirach, the things that are too hard for thee, neither search the things that are above thy strength: But what is commanded thee, think thereupon with reverence: for it is not needful for thee to see with thine eyes the things that are in secret. Be not curious in unnecessary matters: for more things are shewed unto thee, than men understand †. Yet we are not to omit reading the abstruser texts, + Ecclus. iii. 21, 22, 23. • John ii. 19. 22. |