Richard Allestree · 8 of 14

Section III. The Subject Matter Treated of in the Holy Scripture, Is Excellent, as Is Also Its End and Design. · Part 3

69. AND what can be more wretched than to have a mind thus agitated and tost, rack’d and tortur’d; especially when thro’ all these clouds it sees a glimpse of the eternal Tophet; and knows, that from the billows of this uneasie state, it must be tost into that Lake of fire. And this is indeed the dregs of the cup of Gods wrath, the dreadfullest and most astonishing of all Scripture denunciations. This comprehends all that the nature of man is capable of suffering. Divines distinguish it into the pain of sense, and of loss: that of sense is represented to us in Scripture by fire; and that accended, and render’d noisom as well as painful by brimstone, that afflicts the smell as well as the touch; sometimes by outer darkness, wailing and gnashing of teeth, to grate the ears, and consume the eyes; by intolerable thirst to torment the palate. Not that we are to think the sensitive pains of Hell do not infinitely exceed all these; but because these are the higher measures our present capacities can make, and are adequate to those senses for whose carnal satisfactions we incur them.

70. THE pain of loss is yet more dismal; as being seated in the Soul, whose spiritual, nature will then serve it only to render its torments more refin’d, and acute. With what anguish will it then see it self banish’d from the presence of God, and consequently from all that may give satisfaction and bliss to the creature? But yet with how much deeper anguish will it reflect on it self as the Author of that deprivation? How will it recollect the many despis’d tenders of grace, the easie terms on which salvation might have been had? And how sadly will conscience then revenge all its stifled admonitions by an unsilenceable clamor, that worm which never dies, Mar. 9. 48. How wounding will it then be to see Abraham, Isaac and Jacob, and all the Saints in the Kingdom of God, Luk. 13. 28. (nay, that poor Lazarus whom here men turn’d over to the charity of their dogs) and it self in the company of the devil and his angels, who will then upbraid what they once entic’d to?

71. NATURE abhors nothing more than to have our misery insulted over by those who drew us into it: yet that no circumstance may be lacking to their torment, this must be the perpetual entertainment of damn’d souls. And to all this, Eternity is the dismal adjunct; which is of all other circumstances the most disconsolate, as leaving not so much as a glimpse of hopes; which here uses still to be the reserve, and last resort of the miserable.

72. THIS Eternity is that which gives an edge, infuses a new acrimony into the torments: and is the highest strain, the vertical point of misery. These are those terrors of the Lord, with which the Scripture acquaints us: and sure we cannot say that these are flat contemptible menaces; but such as suit the dreadful Majesty of that God who is a consuming fire, Heb. 12. 29. So that these are as aptly accommodated for the exciting our dread, as the promises were of our love: both jointly concur to awaken our industry.

73. FOR God has been so good to mankind, as to make the threats conditional as well as the promises so that we as well know the way to avoid the one, as we do to attain the other. Nor has he any other intendment or end in proposing them, but that we may do so. See to this purpose, with what solemnity he protests it by Moses; I call heaven and earth to record against you this day that I have set before you life and death, blessing and cursing; therefore chuse life, that both thou and thy seed may live, Deut. 30. 19.

74. I have now run thro’ the several parts of Scripture I proposed to speak of. And tho’ I have in each given rather short instances and essays than an exact description, yet even in these contracted lineaments the exquisite proportions may be discern’d. And if the Reader shall hence be encourag’d to extend his contemplations, and as he reads Holy Scripture, observe it in all its graces, and full dimensions; I doubt not he will pronounce from his experience, that the matter of the Divine Book is very correspondent to the Author: which is the highest Eulogy imaginable.

75. IN the next place we are to consider the Holy Scripture in relation to its end and design; in proportion to which every thing is more or less valuable. The most exquisite frame, and curious contrivance, that has no determinate end or use, is but a piece of industrious folly, a Spiders web, as the Prophet speaks, Is. 59. 5. Now those designs have always been esteem’d the most excellent that have had the most worthy subjects, and been of the greatest extent. Accordingly, those who have projected the obliging and benefiting of other men (tho’ but within a private Sphere) have always been look’d on as men of generous and noble designs. Those who have taken their level higher, and directed their aim to a more publick good, tho’ but of a City or Nation; have proportionably acquired a greater esteem. But those who have aspired to be universal benefactors; to do something for the common benefit of the world, their fame has commonly reach’d as far as their influence; men have reverenc’d, nay sometimes (according to the common excesses of mans nature) ador’d them. Many of the Heathen deities (especially their Demigods) having been only those persons, who by introducing some useful Art, or other part of knowledge, had oblig’d mankind. So we see what a natural gratitude men are apt to pay to worthy and generous designs. And if we will be content but to stand to this common award of our nature, the Scripture will have the fairer claim imaginable to our reverence and thankfulness, upon this very account of the excellency of its designs.

76. NOR need we borrow the balance of the Sanctuary to weigh them in, we may do it in our own scales; for they exactly answer the two properties above mention’d, of profit and diffusiveness, which in secular concerns are the standard rules of good designs. For first, it is the sole scope and aim of Scripture, the very end for which ’twas writ, to benefit and advantage men; and that secondly, not only some small select number, some little angle or corner of the world, but the whole race of mankind, the entire Universe; and he that can imagine a more diffusive design, must imagine more worlds also.

77. NOW for the first of these, that it is the design of the Scripture to benefit men, we need appeal but to Scripture it self; which surely can give the best account to what ends ’tis directed; and that tells us, it is to make us wise unto Salvation, 2 Tim. 3. 15. In which is comprehended the greatest benefit that mans nature is capable of: the making us wise while we live here, and the saving us eternally. And this sure is the most generous, the most obliging design, that ’tis possible even for the Creator to have upon the creature: and this is it which the Holy Scripture negotiates with us.

78. AND first, the making us wise is so inviting a proposal to humanity, that we see when that was much wiser than now it is, it caught at a fallacious tender of it; the very sound of it, tho’ out of the devils mouth, fascinated our first Parents, and hurried them to the higher disobedience, and certainest ruin. And therefore now God by the Holy Scriptures makes us an offer as much more safe, as it is more sincere; when he sends his Word thus to be a lamp to our feet, and a light to our paths, Ps. 119. 105. to teach us all that is good for us to know; our affectation of ignorance will be more culpable than theirs of knowledge, if we do not admire the kindness, and embrace the bounty of such a tender.

79. NOW the making us wise must be understood according to the Scripture notion of wisdom, which is not the wisdom of this world, nor the Princes of this world, which come to nought, as the Apostle speaks, 1 Cor. 2. 6. but that wisdom which descends from above, Ja. 3. 17. which he there describes to be first pure, then peaceable, gentle and easie to be intreated, full of mercy and good fruits, without partiality and without hypocrisie. Indeed the Scripture usually comprehends these and all other graces under Wisdom; for it makes it synonymous to that which includes them all, viz. the fear of the Lord. Thus we find throughout the whole Book of Proverbs these us’d as terms convertible. In short, Wisdom is that practical knowledge of God and our selves which engages us to obedience and duty; and this is agreeable to that definition the Wise man gives of it; The wisdom of the prudent is to understand his way, Prov. 14. 8. Without this, all the most refin’d and aerial speculations are but like Thales’s star-gazing; which secur’d him not from falling into the water; nay, betray’d him to it. In this is all solid wisdom compris’d.

80. THE utmost all the wise men in the world have pretended to, is but to know what true happiness is, and what is the means of attaining it: and what they sought with so much study, and so little success, the Scripture presents us with in the greatest certainty, and plainest characters, such as he that runs may read, Hab. 2. 2. It acquaints us with that supreme felicity, that chief good whereof Philosophy could only give us a name, and it shews us the means, marks out a path which will infallibly lead us to it. Accordingly we find that Solomon after all the accurate search he had made to find what was that good for the sons of men; he shuts up his inquest in this plain conclusion: Fear God and keep his commandments; for God shall bring every work unto judgement, Eccl. 12. 13, 14. The regulating our lives so by the rules of Piety as may acquit us at our final account, is the most elegible thing that falls within human cognizance; and that not only in relation to the superlative happiness of the next world, but even to the quiet and tranquillity of this. For alas, we are impotent giddy creatures, sway’d sometimes by one passion, sometimes by another; nay often the interfering of our appetites makes us irresolute which we are to gratifie, whilst in the interim their strugling agitates and turmoils the mind. And what can be more desirable in such a case, than to put our selves under a wiser conduct than our own; and as oppres’d States use to defeat all lesser pretenders by becoming homagers to some more potent: so for us to deliver our selves from the tyranny of our lusts, by giving up our obedience to him whose service is perfect freedom.

81. WERE there no other advantage of the exchange, but the bringing us under fix’d and determinate Laws, ’twere very considerable. Every man would gladly know the terms of his subjection, and have some standing rule to guide himself by; and Gods Laws are such, we may certainly know what he requires of us: but the mandates of our passions are arbitrary and extemporary: what pleases them to day disgusts them to morrow; and we must always be in readiness to do we know not what, and of all the Arbitrary governments that men either feel or fear, this is doubtless the most miserable. I wish our apprehensions of it were but as sensible: and then we should think the Holy Scripture did us the office of a Patriot, in offering us a rescue from so vile a slavery.

82. AND that it do’s make us this offer, is manifest by the whole tenour of the Bible. For first it rowzes and awakes us to a sense of our condition, shews us that what we call liberty is indeed the saddest servitude that he that committeth sin is the servant of sin, Jo. 8. 34. that those vices which pretend to serve and gratifie us, do really subdue and enslave us, and fetter when they seem to embrace: and whereas the will in all other oppressions retains its liberty, this tyranny brings that also into vassallage: renders our spirits so mean and servile, that we chuse bondage, and are apt to say with the Israelites, Let us alone that we may serve the Egyptians, Exod. 14. 12.

83. AND what greater kindness can be done for people in this forlorn abject condition, than to animate them to cast off this yoke, and recover their freedom. And to this are most of the Scripture exhortations address’d; as may be seen in a multitude of places, particularly in the sixth chapter to the Romans, the whole scope whereof is directly to this purpose.

84. NOR do’s it only sound the alarm, put us upon the contest with our enemies, but it assists us in it, furnishes us with that whole armour of God which we find describ’d, Eph 6. 13. Nay further, it excites our courage, by assuring us that if we will not basely surrender our selves, we can never be overpower’d; if we do but stand our ground, resist our enemy, he will fly from us; Ja. 4. 7. And to that purpose it directs us under what banner we are to lift our selves; even his who hath spoil’d principalities and powers, Col. 2. 15. to whose conduct and discipline if we constantly adhere, we cannot miss of victory.

85. AND then lastly it sets before us the prize of this conquest; that we shall not only recover our liberty, manumit our selves from the vilest bondage to the vilest and cruellest oppressors; but we shall be crown’d for it too, be rewarded for being kind to our selves, and be made happy eternally hereafter for being willing to be happy here.

86. AND sure there are terms so apparently advantageous, that he must be infinitly stupid (foolish, to destruction) that will not be thus made wise unto salvation, that despises or cavils at this divine Book, which means him so much good, which designs to make him live here generously and according to the dignity of his nature, and in the next world to have that nature sublimated and exalted, made more capacious of those refin’d and immense felicities, which there await all who will qualifie themselves for them; who (as the Apostle speaks) by patient continuance in well doing seek for glory, and honour, and immortality, eternal life, Rom. 2. 7.

87. BUT besides the greatest and principal advantages which concern our spiritual interest, it takes in also the care of our secular, directs us to such a managery of our selves, as is naturally apt to promote a quiet and happy life. Its injunction to live peaceably with all men keeps us out of the way of many misadventures, which turbulent unruly spirits meet with, and so secures our peace. So also as to wealth, it puts us into the fairest road to riches by prescribing diligence in our callings: what is thus got being like sound flesh, which will stick by us; whereas the hasty growth of ill-gotten wealth is but a tumour and impostume, which the bigger it swells, the sooner it bursts and leaves us lanker than before. In like manner it shews us also how to guard our reputation, by providing honest things not only in the sight of God, but also in the sight of men, 2 Cor. 8. 21. by abstaining even from all appearance of evil, 1 Thes. 5. 22. and making our light shine before men, Mat. 5. 16. It provides too for our ease and tranquillity, supersedes our anxious cares and sollicitudes, by directing us to cast our burden upon the Lord, Ps. 55. 22. and by a reliance on his providence how to secure to our selves all we really want. Finally it fixes us in all the changes, supports us under all the pressures, comforts us amidst all the calamities of this life, by assuring us they shall all work together for good to those that love God. Ro. 8. 28.

88. NOR do’s the Scripture design to promote our interests consider’d only singly and personally, but also in relation to Societies and Communities; it gives us the best rules of distributive and commutative justice; teaches us to render to all their dues, Rom. 13. 7. to keep our words, to observe inviolably all our pacts and contracts; nay tho’ they prove to our damage, Psa. 15. 4. and to preserve exact fidelity and truth; which are the sinews of human commerce. It infuses into us noble and generous principles, to prefer a common good before our private: and that highest flight of Ethnick vertue, that of dying for ones Country, is no more than the Scripture prescribes even for our common brethren, 1 Jo. 3. 16.

89. BUT besides these generals, it descends to more minute directions accommodated to our several circumstances; it gives us appropriate rules in reference to our distinct relations, whether natural, civil, ecclesiastical, or oeconomical. And if men would but universally conform to them, to what a blessed harmony would it tune the world? what order and peace would it introduce? There would then be no oppressive Governours, nor mutinous Subjects; no unnatural Parents, nor contumacious Children: no idle Sheepherds, or straying Flocks: none of those Domestick jars which oft disquiet, and sometimes subvert families: all would be calm and serene, and give us in reality that golden Age, whereof the Poets did but dream.

90. THIS tendency of the Scripture is remarkably acknowledg’d in all our publick judicatories, where before any testimony is admitted, we cause the person that is to give his testimony, first to lay hold of with his hands, then with his mouth to kiss the Holy Scriptures: as if it were impossible for those hands, which held the mysteries of Truth, to be immediately employ’d in working false-hood; or that those lips which had ador’d those Holy Oracles, should be polluted with perjuries and lies. And I fear, the civil Government is exceedingly shaken at this day in its firmest foundation, by the little regard that is generally had of the Holy Scriptures, and what is consequent thereto, the Oaths that are taken upon them.

91. ’TIS true, we are far remov’d from that state which Esaiah Prophecied of under the Gospel, tho’ we have the Bible among us; that when the Law should go forth of Sion, and the Word of the Lord, from Jerusalem, they should beat their swords into plow-shares, and their spears into pruning hooks, Es. 2. 4. but that is not from any defect in it, but from our own perverseness: we have it, but (as the Apostle speaks in another sense) as if we had it not, 1 Cor. 7. 29. We have it (that is, use it) to purposes widely different from what it means. Some have it as a Supersedeas to all the duty it enjoins; and so they can but cap texts, talk glibly of Scripture, are not at all concern’d to practise it: some have it as their Arsenal, to furnish them with Weapons, not against their spiritual enemies, but their secular: applying all the damnatory sentences they there find, to all those to whose persons or opinions they have prejudice. And some have it as a Scene of their mirth, a topick of raillery, dress their profane and scurrilous jests in its language; and study it for no other end but to abuse it. And whilst we treat it at this vile rate, no wonder we are never the better for it. For alas, what will it avail us to have the most soveraign Balsom in our possession, if in instead of applying it to our wounds, we trample it under our feet?

92. BUT tho’ we may frustrate the use, we cannot alter the nature of things. Gods design in giving us the Scripture was to make us as happy as our nature is capable of being and the Scripture is excellently adapted to this end: for as to our eternal felicity, all that believe there is any such state, must acknowledge the Scripture chalks us out the ready way to it: not only because ’tis dictated by God who infallibly knows it, but also by its prescribing those things which are in themselves best, and which a sober Heathen would adjudge fittest to be rewarded. And as to our temporal happiness, 1 dare appeal to any unprejudic’d man, whether any thing can contribute more to the peace and real happiness of mankind, than the universal practice of the Scripture rules would do. Would God we would all conspire to make the experiment and then doubtless, not only our reason, but our sense too would be convinc’d of it.

93. AND as the design is thus beneficial, so in the second place is it as extensive also. Time was when the Jews had the inclosure of divine Revelation when the Oracles of God were their peculiar depositum and the Heathen then had not the knowledge of his Laws, Psal. 147. ult. but since that by the goodness of God the Gentiles are become fellow-heirs, Eph. 3. 6. he hath also deliver’d into their hands the deeds and evidences of their future state, given them the Holy Scriptures as the exact and authentick registers of the covenant between God and man, and these not to be like the Heathen Oracles appropriated to some one or two particular places, so that they cannot be consulted but at the expence of a pilgrimage; but laid open to the view of all that will believe themselves concern’d.

94. IT was a large commission our Saviour gave his Disciples: go preach the Gospel to every creature, Mar. 16. 15. (which in the narrowest acception must be the Gentile world) and yet their oral Gospel did not reach farther than the written for wherever the Christian Faith was planted, the Holy Scriptures were left as the records of it; nay, as the conservers of it too, the standing rule by which all corruptions were to be detected. ’Tis true, the entire Canon of the New Testament, as we now have it, was not all at once deliver’d to the Church; the Gospels and Epistles being successively writ, as the needs of Christians, and the encroachment of Hereticks gave occasion: but at last they became all together the common magazine of the Church, to furnish arms both defensive and offensive. For as the Gospel puts in our hands the shield of Faith, so the Epistles help us to hold it, that it may not be wrested out of our hands again, either by the force of persecution, or the sly insinuations of vice or Heresie.

95. THUS the Apostles like prudent leaders have beat up the Ambushes, discover’d the snares that were laid for us; and by discomfiting Satans forlorn hope, that earliest Set of false Teachers and corrupt practices which then invaded the Church, have laid a foundation of victory to the succeeding Ages, if they will but keep close to their conduct, adhere to those Sacred Writings they have left behind them in every Church for that purpose.

96. NOW what was there deposited was design’d for the benefit of every particular member of that Church. The Bible was not committed (like the Regalia, or rarities of a Nation) to be kept under lock and key (and consequently to constitute a profitable office for the keepers) but expos’d like the Brazen Serpent for universal view and benefit: that sacred Book (like the common air) being every mans propriety, yet no mans inclosure: yet there are a generation of men whose eyes have been evil, because Gods have been good: who have seal’d up this spring, monopoliz’d the word of Life, and will allow none to partake of it but such persons, and in such proportions as they please to retail it: an attempt very insolent in respect of God, whole purpose they contradict; and very injurious in respect of man, whose advantage they obstruct. The iniquity of it will be very apparent, if we consider what is offer’d in the following Section.