A Meditation
Upon the Bible
by William Spurstowe (1666)
Quintilian,
who
makes
it
a
question,
why
unlearned
men
in
discourse
seem
oft
times
more
free
and
copious
than
the
learned,
gives
this
as
the
answer:
That
the
one
without
either
care
,
or
choice,
express
whatsoever
their
present
thoughts
suggest
to
them.
When
the
other
are
both
careful
what
to
say,
and
to
dispose
also
their
conceptions
in
due
manner
and
order.
If
anything
makes
this
subject
difficult
to
my
meditation,
it
is
not
want
but
plenty
,
which
is
so
great,
as
that
I
must,
like
Bezaleel
and
Aholiab,
be
forced
to
lay
aside
much
of
that
costly
stuff
which
presents
itself
to
me. And what to refuse, or what to take in, is no easy matter to resolve.
It
will,
I
am
sensible,
require
and
deserve
also
more
exactness
in
choosing
what
to
say,
and
what
not
to
say,
concerning
its
worth
and
excellency,
and
how
to
digest
what
is
spoken,
than
what
is
meet
for
any
to
assume
unto
himself.
I
shall
therefore
account
that
I
have
attained
my
end,
if
I
can
but
so
employ
my
thoughts
as
to
increase
my
veneration
to
this
Book
of
God,
which
none
can
ever
too
much
study,
or
too
highly
prize;
and
with
which
to
be
well
acquainted,
is
not
only
the
chief
of
duties
,
but
the
best
of
delights
,
and
pleasures.
What
would
be
our
condition
in
this
world
if
we
had
not
this
blessed
Book
among
us,
would
it
not
be
like
Adam’s,
when
driven
out
of
Paradise,
and
debarred
from
the
Tree
of
Life?
Would
it
not
be
darker
than
the
Earth
without
the
Sun?
If
the
world
were
fuller
of
books
than
the
heaven
is
of
stars,
and
this
only
wanting,
there
would
be
no
certain
way
and
rule
to
salvation.
But
if
this
alone
were
extant,
it
would
enlighten
the
eyes,
make
wise
the
simple,
and
guide their feet in the paths of life.
True
it
is,
that
for
many
years,
God
made
known
himself
by
visions,
dreams,
oracles,
to
persons
of
noted
holiness,
that
they
might
teach
and
instruct
others.
But
it
was
while
the
church
of
God
was
of
small
growth
and
extent,
and
the
persons
to
whom
God’s
messages
were
credited
with
unquestioned
authority
with
the
present
age.
But
afterward
the
Lord
spoke
to
his
church
both
by
word
and
writing
,
the
one
useful
for
further
revealing
divine
truths,
and
the
other
for
the
recording
of
them,
that
when
the
canon
was
once
completed,
all
might
appeal
to
it,
and
none
take
the
liberty
of
coining divine
oracles
to himself, or of obtruding his
fancies
upon others.
And
were
there
no
other
use
of
this
Book
of
God
than
this,
that
it
should
be
the
standard
for
the
trial
of
all
doctrines,
it
were
to
be
highly
prized
for
its
worth;
without
which
the
minds
of
men
would
be
in
a
continual
distraction,
through
the
multitude
of
enthusiasts
,
that
would
be
pretending
commissions
from
heaven,
none
knowing
what
to
believe
in
point
of
faith,
or
what
to
do
in
point
of
obedience,
or
whereby
to
difference
the
good
and
evil
spirit
from
each
other.
But
this
single
benefit
(though
it
can
never
enough
be
thankfully
acknowledged
to
God
by
us)
is
but
as
a
cluster
to
the
vintage,
or
as
an
ear
of
cord
to
the
harvest,
in
respect
to
those
many
blessings that may be reaped from it.
Doth
not
Paul
ascribe
unto
it
a
universal
influence
into
the
welfare
of
believers,
when
he
enumerates
so
many
noble
ends
for
which
all
Scripture
is
profitable?
What
is
it
that
makes
any
man
wise
to
salvation?
Is
it
not
the
Scripture?
Is
not
this
the
only
book
by
which
we
come
to
understand
the
heart
of
God
to
us,
and
learn
also
the
knowledge
of
our
own
hearts?
Both
which
as
they
are
the
breasts
of
mysteries;
so
they
are
of
all
knowledge
the
best,
and
fill
the
soul
with
more
satisfaction
than
the most exact discovery of all created beings whatsoever.
What
if
a
man
could,
like
Solomon,
speak
of
trees,
from
the
cedar
that
is
in
Lebanon
to
the
hyssop
that
grows
upon
the
wall,
and
of
beasts,
fowls,
and
fish,
and
yet
were
wholly
ignorant
of
his
own
heart,
would
not
the
light
that
is
in
him
be
darkness?
Or
what
if
a
man
could
resolve
all
those
posing
questions
in
which
the
schoolmen
have
busied
themselves
concerning
angels,
and
yet
know
nothing
of
the
God
of
angels,
would
he
not
become
as
a
sounding
brass,
and
a
tinkling
cymbal?
Is
the
knowledge
of
these
things
the
great
end
for
which
our
understanding
was
given
unto
us?
Or
is
it
any
further
desirable
or
profitable
than
as
it
conduces
to
the
knowledge
of
God?
Does
the
rectitude
of
our
actions,
and
the
holiness
of
them,
flow
from
the
knowledge
we
have
of
any
creature,
or
from
the
knowledge
of
God?
Is
not
his
will
the
rule,
and
his
glory
the
end
of
all
that
we
do?
And
how
should
we
ever
come
to
know
what
the
good
and
acceptable
will
of
God
is,
but
by
his
revealing
it
to
us?
This
is
what
he
has
done
most
clearly
and
fully
in
this
blessed
book
of
his,
the
Scripture of truth
.
That
then
which
commends
this
book,
and
renders
it
worthy
of
all
acceptation,
is
the
rich
discoveries
that
it
makes
to
us
concerning
so
excellent
a
being
as
God
is,
whom
it
acquaints
us
with
in
his
nature,
perfections,
counsels,
and
designs,
in
relation
to
the
eternal
salvation
of
man.
It
contains
not
anything
that
is
mean
or
trivial;
the
matters
in
it
are
all
of
no
less
glory
for
any
to
behold,
than
of
weighty
importance
for
all to know.
Do
we
not
read
in
it,
with
what
majesty
God
gave
forth
his
Sacred
Law,
when
thunders,
lightnings,
dark
clouds
and
burnings
were
used
as
heralds
in
the
promulgation
of
it?
And
yet
may
we
not
again
see
the
hidings
of
his
power,
in
the
wonderful
condescensions
of
his
goodness
?
How
does
he
entreat,
woo,
and
importune
those
whom
he
could
with
a
frown,
or
breath
easily
destroy,
and
pursue
with
bowels
of
mercy,
such
whom
he
might
in
justice
leave,
and
cast
off
forever?
Are
there
not
in
it
precepts
of
exact
purity,
that
are
as
diamonds
without
flaws,
and
as
fine
gold
without
dross?
In
all
other
books,
they
are
as
the
most
current
coins
,
that
must
have
their
alloys
of
baser
metals.
But
in
this
they
resemble
the
author,
who
is
light
in
which
there
is
no
darkness,
and
a
sun
in
which
are
no
spots
.
Are
there
not
in
it
promises
of
infinite
value
as
well
as
goodness,
in
which
rewards
are
given
not
of
debt
,
but
of
grace
,
and
to
such
who
have
cause
to
be
ashamed
of
their
duties
,
as
well
as
their
sins
?
Are
there
not
in
it
premonitions
of
great
faithfulness,
in
which
God
fully
declares
to
men
what
the
issues
of
sin
will
be?
And
does
it
not
proclaim
a
judgment
to
come
in
which
the
judge
will
be
impartial,
and
the
sentence
most
severe,
against
the
least
offences,
as
well
as
against
the
greatest?
What
is
it
that
may
teach
us
to
serve
God
with
cheerfulness
,
to
trust
him
with
confidence
,
to
adhere
to
him
with
resolution
in
difficulties,
to
submit
to
his
will
with
patience
in
the
greatest
extremities,
that
we
may
not
be
abundantly
furnished
with
from
this
Book?
It
alone
is
a
perfect
library
,
in
which
are
presented
those
deep
mysteries
of
the
Gospel,
that
angels
study,
and
look
into
both
with
delight
and
wonder,
being
more
desirous
to
pry
into
them,
than
of
perfect
ability
to
understand
them.
They
are
such,
that
had
they
not
been
revealed
could
not
have
been
known,
and
being
revealed,
can
yet
never be fully comprehended by any.
Was
it
ever
heard,
that
he
who
was
the
maker
of
all
things,
was
made
of
a
woman?
That
the
ancient
of
days
was
not
an
hour
old?
That
eternal
life
began
to
live?
That
he,
to
whose
nature
incomprehensibility
belongs,
should
be
enclosed
in
the
narrow
limits
of
the
womb?
Where
can
we
read
but
in
this
book,
that
he
who
perfectly
hates
sin,
should
condescend
to
take
upon
him
the
similitude
of
sinful
flesh?
That
he,
who
was
the
person
injured
by
sin,
should
willingly
be
the
sacrifice
to
expiate
the
guilt
of
it,
and
to
die
instead
of
the
sinners?
Are
not
these
such
mysteries
as
are
utter
impossibilities
to
reason?
And
at
which,
like
Sarah,
it
laughs,
rather
than,
with
Abraham,
entertain
them
with
an
holy
reverence
and
joy
when
made
known?
Reason
is
busy
in
looking
after
demonstrations,
and
inquires
how
this
can
be,
and
then
scorns
what
it
cannot
fathom.
But
faith
rests
itself
in
the
revelations
of
God,
and
adores
as
a
mystery
what
he
discovers.
Yea,
it
makes
these
mysteries
no
only
objects
of its highest adoration but the grounds of its sure
comfort
and
confidence
.
From
whence
is
it,
that
faith
searches
its
security
against
sin,
Satan,
death,
and
hell?
Is
it
not
from
this,
that
he
who
is
the
savior
of
believers
is
God-man
manifested
in
the
flesh?
That
he
who
is
their
sacrifice
through
the
eternal
Spirit
offered
himself
without
spot
to
God,
to
purge
their
conscience
from
dead
works
to
serve
the
living
God?
That
he
who
is
their
advocate
did
raise
himself
from
the
dead,
and
ascend
into
the
highest
heavens
to
make
everlasting
intercessions
for
them?
Can
then
any
depreciate
this
book,
or
abate
the
least
iota
of
that
awful
esteem
which
upon
all
accounts
is
due
to
it,
and
be
guiltless?
Or
can
any
neglect
this
book
as
unworthy
of
their
reading,
which
God
has
thought
worthy
of
his
writing,
without
putting
an
affront
upon
God
himself,
whose
image
it
bears,
as
well
as
declares
his
commands?
And
yet
I
tremble
to
think
how
many
anti-scripturists
there
be,
who
have
let
fall
both
from
their
lips
and
pens
such
bold
scorns,
as
if
Satan
stood
at
their
right
hand
to
inspire
them.
More
I
could
readily
name
of
the
same
stamp,
that
have
presumed
impiously
to
scoff
at
the
revelations
of
God,
as
others
at
his
providence
,
but
who
can
take
pleasure
to
rake
in
a
dunghill
that
may
enjoy
the
fragrancy
of
a
paradise
.
I
shall
therefore
turn
my
thoughts
from
them,
and,
as
having
nothing
to
cast
over
their
wickedness,
shall
call
my
blood
into
my
face,
and
spread
it
as
a
vail
in
blushing
for
them, that should have blushed and been ashamed for themselves.
But though the Word of God ceases not to be a reproach to them, yet I shall bind it
as a crown to me. Though they reject the counsel of God against themselves, yet I
shall make his testimonies my delight, and the men of my counsel, and shall make
the prayer of the Psalmist to be my daily prayer, that God would open my eyes, that
I may behold the hidden wonders that are contained in his law.
————————————————————
This article is taken from: Spurstowe, William. The Spiritual Chymist: or, Six Decads
of Divine Meditations on Several Subjects. London: Philip Chetwind, 1666. A PDF file
of this book can be downloaded, free of charge, at
http://www.ClassicChristianLibrary.com
© 1994-2017, Scott Sperling
A Meditation
Upon the Bible
by William Spurstowe (1666)
Quintilian,
who
makes
it
a
question,
why
unlearned
men
in
discourse
seem
oft
times
more
free
and
copious
than
the
learned,
gives
this
as
the
answer:
That
the
one
without
either
care
,
or
choice,
express
whatsoever
their
present
thoughts
suggest
to
them.
When
the
other
are
both
careful
what
to
say,
and
to
dispose
also
their
conceptions
in
due
manner
and
order.
If
anything
makes
this
subject
difficult
to
my
meditation,
it
is
not
want
but
plenty
,
which
is
so
great,
as
that
I
must,
like
Bezaleel
and
Aholiab,
be
forced
to
lay
aside
much
of
that
costly
stuff
which
presents
itself
to
me.
And
what
to
refuse,
or
what
to
take
in,
is
no
easy
matter
to
resolve.
It
will,
I
am
sensible,
require
and
deserve
also
more
exactness
in
choosing
what
to
say,
and
what
not
to
say,
concerning
its
worth
and
excellency,
and
how
to
digest
what
is
spoken,
than
what
is
meet
for
any
to
assume
unto
himself.
I
shall
therefore
account
that
I
have
attained
my
end,
if
I
can
but
so
employ
my
thoughts
as
to
increase
my
veneration
to
this
Book
of
God,
which
none
can
ever
too
much
study,
or
too
highly
prize;
and
with
which
to
be
well
acquainted,
is
not
only
the
chief
of
duties
,
but
the
best
of
delights
,
and
pleasures.
What
would
be
our
condition
in
this
world
if
we
had
not
this
blessed
Book
among
us,
would
it
not
be
like
Adam’s,
when
driven
out
of
Paradise,
and
debarred
from
the
Tree
of
Life?
Would
it
not
be
darker
than
the
Earth
without
the
Sun?
If
the
world
were
fuller
of
books
than
the
heaven
is
of
stars,
and
this
only
wanting,
there
would
be
no
certain
way
and
rule
to
salvation.
But
if
this
alone
were
extant,
it
would
enlighten
the
eyes,
make
wise
the
simple,
and
guide
their
feet
in
the
paths
of life.
True
it
is,
that
for
many
years,
God
made
known
himself
by
visions,
dreams,
oracles,
to
persons
of
noted
holiness,
that
they
might
teach
and
instruct
others.
But
it
was
while
the
church
of
God
was
of
small
growth
and
extent,
and
the
persons
to
whom
God’s
messages
were
credited
with
unquestioned
authority
with
the
present
age.
But
afterward
the
Lord
spoke
to
his
church
both
by
word
and
writing
,
the
one
useful
for
further
revealing
divine
truths,
and
the
other
for
the
recording
of
them,
that
when
the
canon
was
once
completed,
all
might
appeal
to
it,
and
none
take
the
liberty
of
coining
divine
oracles
to
himself,
or
of
obtruding his
fancies
upon others.
And
were
there
no
other
use
of
this
Book
of
God
than
this,
that
it
should
be
the
standard
for
the
trial
of
all
doctrines,
it
were
to
be
highly
prized
for
its
worth;
without
which
the
minds
of
men
would
be
in
a
continual
distraction,
through
the
multitude
of
enthusiasts
,
that
would
be
pretending
commissions
from
heaven,
none
knowing
what
to
believe
in
point
of
faith,
or
what
to
do
in
point
of
obedience,
or
whereby
to
difference
the
good
and
evil
spirit
from
each
other.
But
this
single
benefit
(though
it
can
never
enough
be
thankfully
acknowledged
to
God
by
us)
is
but
as
a
cluster
to
the
vintage,
or
as
an
ear
of
cord
to
the
harvest,
in
respect
to
those
many
blessings
that
may
be
reaped from it.
Doth
not
Paul
ascribe
unto
it
a
universal
influence
into
the
welfare
of
believers,
when
he
enumerates
so
many
noble
ends
for
which
all
Scripture
is
profitable?
What
is
it
that
makes
any
man
wise
to
salvation?
Is
it
not
the
Scripture?
Is
not
this
the
only
book
by
which
we
come
to
understand
the
heart
of
God
to
us,
and
learn
also
the
knowledge
of
our
own
hearts?
Both
which
as
they
are
the
breasts
of
mysteries;
so
they
are
of
all
knowledge
the
best,
and
fill
the
soul
with
more
satisfaction
than
the
most
exact
discovery
of
all
created
beings whatsoever.
What
if
a
man
could,
like
Solomon,
speak
of
trees,
from
the
cedar
that
is
in
Lebanon
to
the
hyssop
that
grows
upon
the
wall,
and
of
beasts,
fowls,
and
fish,
and
yet
were
wholly
ignorant
of
his
own
heart,
would
not
the
light
that
is
in
him
be
darkness?
Or
what
if
a
man
could
resolve
all
those
posing
questions
in
which
the
schoolmen
have
busied
themselves
concerning
angels,
and
yet
know
nothing
of
the
God
of
angels,
would
he
not
become
as
a
sounding
brass,
and
a
tinkling
cymbal?
Is
the
knowledge
of
these
things
the
great
end
for
which
our
understanding
was
given
unto
us?
Or
is
it
any
further
desirable
or
profitable
than
as
it
conduces
to
the
knowledge
of
God?
Does
the
rectitude
of
our
actions,
and
the
holiness
of
them,
flow
from
the
knowledge
we
have
of
any
creature,
or
from
the
knowledge
of
God?
Is
not
his
will
the
rule,
and
his
glory
the
end
of
all
that
we
do?
And
how
should
we
ever
come
to
know
what
the
good
and
acceptable
will
of
God
is,
but
by
his
revealing
it
to
us?
This
is
what
he
has
done
most
clearly
and
fully
in
this
blessed
book
of
his,
the Scripture of truth
.
That
then
which
commends
this
book,
and
renders
it
worthy
of
all
acceptation,
is
the
rich
discoveries
that
it
makes
to
us
concerning
so
excellent
a
being
as
God
is,
whom
it
acquaints
us
with
in
his
nature,
perfections,
counsels,
and
designs,
in
relation
to
the
eternal
salvation
of
man.
It
contains
not
anything
that
is
mean
or
trivial;
the
matters
in
it
are
all
of
no
less
glory
for
any
to
behold, than of weighty
importance
for all to know.
Do
we
not
read
in
it,
with
what
majesty
God
gave
forth
his
Sacred
Law,
when
thunders,
lightnings,
dark
clouds
and
burnings
were
used
as
heralds
in
the
promulgation
of
it?
And
yet
may
we
not
again
see
the
hidings
of
his
power,
in
the
wonderful
condescensions
of
his
goodness
?
How
does
he
entreat,
woo,
and
importune
those
whom
he
could
with
a
frown,
or
breath
easily
destroy,
and
pursue
with
bowels
of
mercy,
such
whom
he
might
in
justice
leave,
and
cast
off
forever?
Are
there
not
in
it
precepts
of
exact
purity,
that
are
as
diamonds
without
flaws,
and
as
fine
gold
without
dross?
In
all
other
books,
they
are
as
the
most
current
coins
,
that
must
have
their
alloys
of
baser
metals.
But
in
this
they
resemble
the
author,
who
is
light
in
which
there
is
no
darkness,
and
a
sun
in
which
are
no
spots
.
Are
there
not
in
it
promises
of
infinite
value
as
well
as
goodness,
in
which
rewards
are
given
not
of
debt
,
but
of
grace
,
and
to
such
who
have
cause
to
be
ashamed
of
their
duties
,
as
well
as
their
sins
?
Are
there
not
in
it
premonitions
of
great
faithfulness,
in
which
God
fully
declares
to
men
what
the
issues
of
sin
will
be?
And
does
it
not
proclaim
a
judgment
to
come
in
which
the
judge
will
be
impartial,
and
the
sentence
most
severe,
against
the
least
offences,
as
well
as
against
the
greatest?
What
is
it
that
may
teach
us
to
serve
God
with
cheerfulness
,
to
trust
him
with
confidence
,
to
adhere
to
him
with
resolution
in
difficulties,
to
submit
to
his
will
with
patience
in
the
greatest
extremities,
that
we
may
not
be
abundantly
furnished
with
from
this
Book?
It
alone
is
a
perfect
library
,
in
which
are
presented
those
deep
mysteries
of
the
Gospel,
that
angels
study,
and
look
into
both
with
delight
and
wonder,
being
more
desirous
to
pry
into
them,
than
of
perfect
ability
to
understand
them.
They
are
such,
that
had
they
not
been
revealed
could
not
have
been
known,
and
being
revealed,
can
yet
never
be
fully comprehended by any.
Was
it
ever
heard,
that
he
who
was
the
maker
of
all
things,
was
made
of
a
woman?
That
the
ancient
of
days
was
not
an
hour
old?
That
eternal
life
began
to
live?
That
he,
to
whose
nature
incomprehensibility
belongs,
should
be
enclosed
in
the
narrow
limits
of
the
womb?
Where
can
we
read
but
in
this
book,
that
he
who
perfectly
hates
sin,
should
condescend
to
take
upon
him
the
similitude
of
sinful
flesh?
That
he,
who
was
the
person
injured
by
sin,
should
willingly
be
the
sacrifice
to
expiate
the
guilt
of
it,
and
to
die
instead
of
the
sinners?
Are
not
these
such
mysteries
as
are
utter
impossibilities
to
reason?
And
at
which,
like
Sarah,
it
laughs,
rather
than,
with
Abraham,
entertain
them
with
an
holy
reverence
and
joy
when
made
known?
Reason
is
busy
in
looking
after
demonstrations,
and
inquires
how
this
can
be,
and
then
scorns
what
it
cannot
fathom.
But
faith
rests
itself
in
the
revelations
of
God,
and
adores
as
a
mystery
what
he
discovers.
Yea,
it
makes
these
mysteries
no
only
objects
of
its
highest
adoration
but
the
grounds
of
its
sure
comfort
and
confidence
.
From
whence
is
it,
that
faith
searches
its
security
against
sin,
Satan,
death,
and
hell?
Is
it
not
from
this,
that
he
who
is
the
savior
of
believers
is
God-man
manifested
in
the
flesh?
That
he
who
is
their
sacrifice
through
the
eternal
Spirit
offered
himself
without
spot
to
God,
to
purge
their
conscience
from
dead
works
to
serve
the
living
God?
That
he
who
is
their
advocate
did
raise
himself
from
the
dead,
and
ascend
into
the
highest
heavens
to
make
everlasting
intercessions
for
them?
Can
then
any
depreciate
this
book,
or
abate
the
least
iota
of
that
awful
esteem
which
upon
all
accounts
is
due
to
it,
and
be
guiltless?
Or
can
any
neglect
this
book
as
unworthy
of
their
reading,
which
God
has
thought
worthy
of
his
writing,
without
putting
an
affront
upon
God
himself,
whose
image
it
bears,
as
well as declares his commands?
And
yet
I
tremble
to
think
how
many
anti-scripturists
there
be,
who
have
let
fall
both
from
their
lips
and
pens
such
bold
scorns,
as
if
Satan
stood
at
their
right
hand
to
inspire
them.
More
I
could
readily
name
of
the
same
stamp,
that
have
presumed
impiously
to
scoff
at
the
revelations
of
God,
as
others
at
his
providence
,
but
who
can
take
pleasure
to
rake
in
a
dunghill
that
may
enjoy
the
fragrancy
of
a
paradise
.
I
shall
therefore
turn
my
thoughts
from
them,
and,
as
having
nothing
to
cast
over
their
wickedness,
shall
call
my
blood
into
my
face,
and
spread
it
as
a
vail
in
blushing
for
them,
that
should
have
blushed
and
been
ashamed
for
themselves.
But though the Word of God ceases not to be a
reproach to them, yet I shall bind it as a crown to me.
Though they reject the counsel of God against
themselves, yet I shall make his testimonies my
delight, and the men of my counsel, and shall make
the prayer of the Psalmist to be my daily prayer, that
God would open my eyes, that I may behold the
hidden wonders that are contained in his law.
————————————————————
This article is taken from: Spurstowe, William. The
Spiritual Chymist: or, Six Decads of Divine Meditations on
Several Subjects. London: Philip Chetwind, 1666. A
PDF file of this book can be downloaded, free of
charge, at http://www.ClassicChristianLibrary.com
