divine truths, which is a very great privilege, for as faith is
inseparably connected with salvation; the knowledge of the doctrines of
the gospel is necessary to faith; and this is said to _come by hearing_,
Rom. x. 17. Acts viii. 30, 31. However, we must not content ourselves
with a bare assent to what is revealed in the word of God; but must duly
weigh the tendency thereof, to our sanctification and consolation, and
admire the beauty, excellency, and glory that there is in the great
doctrines of the gospel, as the divine perfections shine forth therein,
to the utmost. We must also duly consider the importance of those
doctrines that are contained therein, and how they are to be improved by
us, to our spiritual advantage; and when we find our hearts filled with
love to Jesus Christ, in proportion to those greater measures of light,
that he is pleased to impart to us, so that we grow in grace as well as
in the knowledge of our Lord and Saviour Jesus Christ, 2 Pet. iii. 18.
then the word may be said to be made effectual to our salvation, as our
minds are very much enlightened and improved in the knowledge of those
things that lead thereunto.
2. The word is made effectual to bring us under conviction, by which
means we see ourselves sinful and miserable creatures; particularly we
are hereby led to see those depths of wickedness that are in our hearts,
by nature, which otherwise could not be sufficiently discerned by us,
much less improved to our spiritual advantage, Jer. xvii. 9. Rom. vii.
9. Would we take a view of the manifold sins committed in our lives,
with all their respective aggravations, so as to lay to heart the guilt
that we have contracted hereby, or, if we would be effected with the
consideration of the misery that will ensue hereupon; as that, hereby,
we not only deserve the wrath and curse of God, but without an interest
in forgiving grace, are bound to conclude ourselves liable to it: These
things we are led into by the word of God. And if we would know whether
these convictions of sin are such as have a more immediate reference to
salvation; let us enquire, whether they are attended with that grief and
sorrow of heart for the intrinsic evil that there is in sin, as well as
the sad consequences thereof? Psal. xxxviii. 18. compared with ver. 4.
or, whether, when we have taken this view thereof, we are farther led to
enquire after the remedy, and seek forgiveness through the blood of
Christ, and strength against those corruptions that we have ground to
charge ourselves with, which have so much prevailed over us? Acts xvi.
30. Psal. xix. 13. xxv. 11. Jer. viii. 22.
3. The word is made effectual to salvation, when what is contained
therein tends to humble and lay us low at the foot of God; when we
acknowledge, that all his judgments are right, or whatever punishments
have been inflicted, pursuant to the threatenings which he has
denounced, have been less than our iniquities deserve, Ezra ix. 13. And
when we receive reproofs for sins committed, with a particular
application thereof to ourselves, and are sensible of the guilt we have
contracted thereby.
But that we may make a right use of the word, to answer this great end,
let us consider, what humbling considerations are contained therein,
that may have a tendency to answer this end.
(1.) The word of God represents to us that infinite distance that there
is between him and us; so that the best of creatures are, in his sight,
as nothing, Isa. xl. 17. _less than nothing, and vanity_. Herein we
behold God as infinitely perfect, and men as very imperfect, and unlike
to him; and in particular, we behold him as a God of infinite holiness,
spotless purity, and ourselves as impure, polluted creatures; which is a
very humbling consideration, Prov. xxx. 2. Isa. lxiv. 6.
(2.) The word of God discovers to us the deceitfulness and desperate
wickedness that there is in our hearts, whereby we are naturally
inclined to rebel against him; and should, had it not been for his
preventing and renewing grace, have run with the vilest of men, in all
excess of riot. It also leads us into the knowledge of the various kinds
of sin, which we have ground to charge ourselves with, in the course of
our lives; the frequent omission of those duties which are required of
us; our great neglect of relative duties, in the station in which God
has fixed us; and the injury we have done to others hereby, whom we have
caused to stumble, or fall by our example, or, at least, by our
unconcernedness about their spiritual welfare. It also discovers to us
the various aggravations of sins committed, as they are against light,
love, mercies, and manifold engagements, which we are laid under; and
the great contempt which we have cast on the blessed Jesus, in
disregarding, or not improving, the benefits of his mediation. All these
things duly considered, have a tendency to humble us, and we are led
into the discovery hereof by the word of God.
4. The word of God is made effectual to salvation, as it has a tendency
to drive sinners out of themselves, and to draw them to Jesus Christ. On
the one hand, it shews them the utter impossibility of their saving
themselves, by doing any thing that may bring them into a justified
state, and so render them accepted in the sight of God; and, on the
other hand, it draws or leads them to Christ, whom they are enabled to
behold by faith, as discovered in the gospel, to be a merciful and
all-sufficient Saviour. The former of these is not only antecedent, but
necessary to the latter: For, so long as we fancy that we have a
sufficiency in ourselves, to recommend us to God, and procure for us a
right and title to eternal life, we shall never think of committing our
souls into Christ’s hand, in order to our obtaining salvation from him
in his own way. Thus the prophet brings in a self-conceited people as
saying, _We are lords, we will come no more to thee_, Jer. ii. 31. No
one will seek help or safety from Christ, who is not sensible of his own
weakness, and being in the utmost danger without him. The first thing
then that the Spirit of God does in the souls of men, when he makes the
word effectual to salvation, is, his leading them into a humble sense of
their utter inability to do what is spiritually good, or acceptable to
God, or to make atonement for the sins that they have committed against
him; that so they might be brought into a justified state. It is,
indeed, an hard matter to convince the sinner of this; for he is very
prone to be full of himself, sometimes to glory with the Pharisee, Luke
xviii. 11. in some religious duties he performs; at other times in his
abstaining from those gross enormities that others are chargeable with:
Or, if he will own himself to have exceeded many in sin; yet he is ready
to think, that, by some expedient or other, he shall be able to make
atonement for it. This sets him at a great distance from Christ; as it
is said, _They that be whole need not a physician, but they that are
sick_, Matt. ix. 12. So these do not see their need of a Saviour, till
they are convinced that they have nothing in themselves that can afford
any relief to them, so as to deliver them from the guilt of sin, and the
misery that will ensue thereupon. On this account our Saviour observes,
that _publicans and harlots go into the kingdom of God_, chap. xxi. 31.
_i. e._ are more easily made sensible of their need of Christ, being
convinced of sin, when the _chief priests and elders_, who thought they
had a righteousness of their own to justify them, and therefore refused
to comply with the method of the gospel, in having recourse to Christ
alone for this privilege.
Now the word of God is made use of by the Spirit, to drive the sinner
out of these strong holds, and to shew him that he cannot, by any means
recover himself out of that state of sin and misery, into which he is
plunged. It is a very hard thing for a person to be convinced of the
truth of what our Saviour says, viz. _That which is highly esteemed
amongst men, is an abomination in the sight of God_, Luke xvi. 15. when
it is put in the room of Christ and his righteousness. This is one of
the great ends to which the word is made subservient when rendered
effectual to salvation.
Moreover, the word of God draws the soul to Christ, so that it is
persuaded and induced, from gospel-motives, to come to him; and, at the
same time, enabled so to do by the almighty power of God, without which
he cannot come to him, John vi. 44. the former draws objectively, the
latter subjectively and internally.
As to what the gospel does in order hereunto, let it be considered, that
it sets before us the excellency and glory of Christ, as our great
Mediator; represents him as a divine person, and, consequently, the
object of faith, and as such, _able to save, to the uttermost, them that
come unto God by him_, Heb. vi. 25. It considers him as having purchased
salvation for his people; so that they may obtain forgiveness through
his blood. It also discovers him as not only able, but willing to save
all that come to him by faith; so that he will in no wise cast them out,
John vi. 37. It also represents him as having a right to us; we are his
by purchase; and therefore it is our indispensible duty to give up
ourselves unto him. It also makes known to us the greatness of his love,
as the highest inducement hereunto; the freeness, riches and
extensiveness of his grace, as ready to embrace the chief of sinners,
and pass by all the injuries that they have done against him, and as
giving them the utmost assurance, that, having loved them in the world,
he will love them to the end. Thus Christ is set forth in the gospel;
and when it is made effectual to salvation, the soul is induced, or, as
it were, constrained hereby, to love him, and yield the obedience of
faith unto him in all things.
5. The word is made of use by the Spirit, as a means to conform the soul
to the image of God, and subdue it to his will. The image of God in man,
is defaced by sin; so that he is not only rendered unlike, but averse to
him, stripped of all his beauty, and become abominable and filthy in his
sight; and, as long as he remains so, is unmeet for communion with, or
obtaining salvation from him. Now, when the Spirit of God communicates
special grace to sinners, he instamps this image afresh upon the soul,
which he renews in knowledge, righteousness, and holiness, sanctifies
all the powers and faculties thereof, and subdues the will, so that it
yields a cheerful obedience to the will of God, and delights in his law
after the inward man; and its language is, _Speak, Lord, for thy servant
heareth_. This change the Spirit of God works in the heart, by his
internal efficacious influence; as has been formerly observed, when we
considered the work of conversion and sanctification, as brought about
by him[31]. And this effect is also ascribed to the word as a moral
instrument thereof; so that it is not attained without it, it being,
indeed, the principal end of the preaching the gospel; as the apostle
says, _The weapons of our warfare are not carnal, but mighty through
God, to the pulling down of strong holds, casting down imaginations, and
every high thing that exalteth itself against the knowledge of God_, 2
Cor. x. 4, 5. and bringing into captivity every thought to the obedience
of Christ.
6. The word is farther said to be made effectual to salvation, as hereby
we are strengthened against temptation, and corruption. By the former,
those objects are presented to us that have a tendency to alienate our
affections from God; by the latter, these temptations are complied with,
and the affections entangled in the snare that is laid for them, Satan,
or the world, present the bait, and corrupt nature is easily allured and
taken by it. The tempter uses many wiles and stratagems to ensnare us,
and our own hearts are deceitful above all things, and without much
difficulty, turned aside thereby; and so led captive by Satan at his
will. But when the Spirit of God makes the word effectual to salvation,
he takes occasion hereby to detect the fallacy; lays open the design of
our spiritual enemies, and the pernicious tendency thereof; and
internally fortifies the soul against them, whereby it is _kept from the
paths of the destroyer_, Psal. xvii. 4. and this he does by presenting
other and better objects to engage our affections, and leading us into
the knowledge of those glorious truths, that may prevent a sinful
compliance with the solicitations of the devil. And, according to the
nature of the temptation that may occur, we are directed to the precepts
or promises contained in the word of God; which, being duly improved by
us, have a tendency to keep the heart steady, and fixed in the ways of
God.
7. The word of God is made effectual by the Spirit, as he thereby builds
the soul up in grace, and establishes it in holiness and comfort,
through faith unto salvation. The work of grace is not immediately
brought to perfection, but is, in a progressive way, making advances
towards it; and therefore we are first made holy by the renovation of
our hearts and lives, and made partakers of those spiritual consolations
that accompany or flow from the work of sanctification; and then we are
built up in holiness and comfort, whereby we go from strength to
strength, and are more and more established in the ways of God; and this
is done by the preaching of the word, whereby we are said to _grow in
grace, and the knowledge of our Lord and Saviour Jesus Christ_, 2 Pet.
iii. 18. so that every step we take in our way to heaven, from the time
that our faces are first turned towards it, we are enabled hereby to go
on safely and comfortably, till the work of grace is perfected in glory.
Footnote 30:
_See Vol. I. 48. 69. Quest. III. and IV._
Footnote 31:
_See Quest. LXVII, LXVIII. Vol. III. p. 16._
Quest. CLVI., CLVII.
QUEST. CLVI. _Is the word of God to be read by all?_
ANSW. Although all are not to be permitted to read the word publicly
to the congregation, yet all sorts of people are bound to read it
apart by themselves, and with their families, to which end the holy
scriptures are to be translated out of the original, into vulgar
languages.
QUEST. CLVII. _How is the word of God to be read?_
ANSW. The holy scriptures are to be read, with an high and reverend
esteem of them; with a firm persuasion that they are the very word
of God, and that he only can enable us to understand them, with
desire to know, believe, and obey the will of God revealed in them,
with diligence and attention to the matter and scope of them; with
meditation, application, self-denial, and prayer.
The word’s being made effectual to salvation, which was the subject last
insisted on, not only supposes that we read it as translated into vulgar
languages, but that we understand what we read, in order to our applying
it to our particular case, and improving it for our spiritual advantage.
These things are next to be considered as contained in the answers we
are now to explain. Accordingly,
I. We have an account, in the former of them, of the obligation that all
persons are under to read, or at least, attend to the reading of the
word of God; more particularly,
1. It is to be read publicly in the congregation, by those who are
appointed for that purpose. This is evident, inasmuch as the church, and
all the public worship that is performed therein, is founded on the
doctrines contained in scripture; and every one who would be made wise
to salvation, ought to be well acquainted with it; and the reading it
publicly, as a part of that worship that is performed in the church, is
not only a testimony of the high esteem that we have for it; but it will
be of great use to those, who, through a sinful neglect to read it in
families, and their not being disposed to do this in their private
retirement; or, through the stupidity of their hearts, and the many
incumbrances of worldly business, will not allow themselves time for
this necessary duty, by reason whereof they remain strangers to those
great and important truths contained therein.
That this is a duty appears from the charge that the apostle gives, that
the epistle which he wrote to the church at Thessalonica, should _be
read unto all the holy brethren_, 1 Thess. v. 27. And he gives the like
charge to the church at Colosse, Col. iv. 16. And to this we may add,
that the scripture is not only to be read, but explained; which is the
principal design of the preaching thereof. This is no new practice; for
the Old Testament was not only read, but explained in the synagogues
_every Sabbath-day_; which is called, by a metonymy, a _reading Moses_,
Acts xv. 21. _viz._ explaining the law that was given by him. Thus Ezra
_stood upon a pulpit of wood, opened the book in the sight of all the
people_; and he, with some other of his brethren that assisted him
herein, _read in the book in the law of God distinctly, and gave the
sense, and caused them to understand the reading_, that is, the meaning
thereof, Neh. viii. 4,-8. In like manner our Saviour _went into the
synagogue the Sabbath-day_, and _stood up_ and _read_, that part of the
holy scriptures, taken from the prophecy of Isaiah; which, when he had
done, he applied it to himself, and shewed them how _it was fulfilled in
their ears_, Luke iv. 16,-24. So that it is supposed that the word is to
be publicly read.
The only thing in this answer, that needs explaining is, what is meant
by those words, all are not to be permitted to read the word publicly to
the congregation. We are not to suppose that there is an order of men
that Christ has appointed to be readers in the church, distinct from
ministers; therefore the meaning of this expression may be, that all are
not to read the word of God together, in a public assembly, with a loud
voice; for that would tend rather to confusion than edification. Nor
ought any to be appointed to do it, but such as are grave, pious, and
able to read it distinctly, for the edification of others. And who is so
fit for this work, as the minister whose office is not only to read, but
explain it in the ordinary course of his ministry?
2. The word of God is to be read in our families; which is absolutely
necessary for the propagating religion therein. This, indeed, is
shamefully neglected; which is one great reason of the ignorance and
decay of piety in the rising generation; and the neglect hereof is
contrary to God’s command, Deut. vi. 6, 7. as well as the example of
those who are highly commended for this practice; as Abraham was for
_commanding his children, and his household after him, that they should
keep the way of the Lord_, Gen. xviii. 19. Psal. lxxviii. 3, 4.
3. The word of God ought to be read by every one, in private; and that
not only occasionally, but frequently as one of the great businesses of
life. Thus God says to Joshua, Josh. i. 8. _This book of the law shall
not depart out of thy mouth; but thou shalt meditate therein day and
night_, Psal. i. 2. And our Saviour commands the Jews to _search the
scriptures_, John v. 39. and, in some of his discourses with them,
though he was sensible that they were a degenerate people; yet he takes
it for granted, that they had not altogether laid aside this duty, Matt.
xii. 5. chap. xxi. 42. Luke vi. 3. This practice, especially where the
word of God has not only been read, but the meaning thereof sought
after, and attended to with great diligence, is commended as a peculiar
excellency in Christians, who are, in this respect, styled more _noble_
than others, who are defective in this duty, Acts xvii. 11.
Now it appears, that it is the duty of every one to read the word of
God, inasmuch as it is given us with this design. If God is pleased, as
it were, to send us an epistle from heaven, it is a very great instance
of contempt cast on it, as well as on the divine condescension expressed
therein, for us to neglect to read it. Does he impart his mind to us
herein, and is it not our indispensable duty, to pay the utmost regard
thereto? Rev. i. 11. compared with chap. ii. 29. Moreover, our own
advantage should be a farther inducement to us, to read the word of God;
since his design in giving it, was, that we might believe, and that
believing, we may attain life, through the name of Christ, John xx. 31.
Rom. x. 17. chap. xv. 4. It is sometimes compared to a _sword_, for our
defence, against our spiritual enemies, Eph. vi. 17. and is therefore
designed for use; otherwise it is no advantage for us. It is elsewhere
compared to a _lamp to our feet_, Psal. cxix. 105. which is not designed
for an ornament, but to guide us in the right way; therefore we must
attend to its direction. It is also compared to _food_, whereby we are
said to be _nourished up in the words of faith and good doctrine_, and
_as new-born babes_ we are exhorted, to _desire the sincere milk of the
word, that we may grow thereby_, 1 Pet. ii. 2. but this end cannot be
attained, unless it be read and applied by us to our own necessities.
This leads us to take notice of the opposition that the Papists make
hereunto, inasmuch as they deny the common people the liberty of reading
the scriptures in their own language, without leave given them from the
bishop, or some other spiritual guides, who are authorized to allow or
deny this privilege, as they think fit; but without this, the reading of
it is strictly prohibited. And, as an instance of their opposition to
it, they have sometimes burnt whole impressions of the Bible, in the
open market-place; as well as expressed their contempt hereof, by
burning particular copies of scripture, or dragging them through the
streets, throwing them in the kennels, and stamping them under feet, or
tearing them in pieces, as though it was the vilest book in the world;
and some have been burned for reading it. And, that it may be brought
into the utmost contempt, they have cast the most injurious reproaches
upon it, by calling it a bending rule, a nose of wax, a dumb judge. And
some have blasphemed it, by saying, that it has no more authority than
Esop’s fables; and have compared the psalms of David to profane ballads.
And, they pretend, by all this, to consult the good of the people, that
they may not be misled thereby.
That which they generally allege in vindication of this practice, is,
that they do not so much oppose the reading the scripture, as the
reading those translations of it, which have been made by Protestants;
and that it is our Bible, not that which they allow to be the word of
God, that they treat with such injurious contempt.
But to this it may be replied; that the objections they bring against
scripture, are not taken so much from such passages thereof, which they
pretend to be falsely translated; but their design is, plainly, to keep
the people in ignorance, that they may not, as the consequence of their
reading it, imbibe those doctrines, that will, as they pretend, turn
them aside from the faith of the church; and therefore, they usually
maintain, that the common people ought to be kept in ignorance, as an
expedient to excite devotion; and that, by this means, they will be the
more humble, and pay a greater deference to those unwritten traditions
that are propagated by them, and pretended to be of equal authority with
scripture, which the common people must take up with instead of it. And,
indeed, the consequence hereof, is agreeable to their desire; for they
appear to be grossly ignorant, and think themselves bound to believe
whatever their leaders pretend to be true, without exercising a judgment
of discretion, or endeavouring to know the mind of God relating
thereunto.
That which they generally allege in opposing the common people’s reading
the Bible, is, that it contains _some things_ in it that are _hard to be
understood_; as the apostle Peter expresses it, in 2 Pet. iii. 16.
_which they that are unlearned and unstable wrest, as they do also the
other scriptures, unto their destruction_.