The Scope Of The Scriptures

The Scope Of The Scriptures

THE DIVINE AUTHORITY OF THE SCRIPTURES

2 TIM. 3:16.—All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.

THE next head which falls to be touched is the holy scripture, the rule which God has given to direct us how we may glorify and enjoy him. We are poor blind creatures, that know not our way, neither how we should glorify God, nor how we may come to the enjoyment of him. Therefore God hath given us the revelation of his mind in that great point. The connexion betwixt this and the preceding question is abundantly obvious; the one points out the end for which we were made, the other the rule to direct us how to attain to that end. And in this text we have two things.

1. The divine authority of the scriptures asserted. All scripture is given by inspiration of God. The word scripture signifies writing in general; but here it is appropriated to the holy scripture. It principally here aims at the scriptures of the Old Testament, which were written by men of a prophetic spirit: but seeing the New Testament was written by such as were endowed with the same Spirit for writing, upon that reason, what is applied to the Old belongs also to the New Testament. It is said to be of divine inspiration, because the writers were inspired by the Spirit, who guided their hearts and pens; he dictated, and they wrote; so that it is his word and not theirs; and that is extended to the whole scriptures.

2. The use and end of the scriptures: It is profitable for doctrine, &c. If ye desire to know the truths of religion, or what we believe, the scripture is profitable for doctrine, teaching us what we are to believe concerning God, Christ, and ourselves, and the great things that concern salvation. If ye want to refute the contrary errors, it is profitable for reproof, to convince us of the nature and importance of divine truth and point out what errors we are to avoid. If ye desire, to amend your life and practice, casting off sinful practices, it is profitable for correction, that is, for reformation of manners. If ye want to know what is duty, and what is sin, it is necessary for instruction and righteousness; shewing us how to lead a holy and righteous life before God, and instructing us in the true righteousness, which is the foundation of our access to God, and acceptance with him, the righteousness of Christ. And what more is necessary for salvation, for faith and obedience, for the whole of salvation?

Two doctrines offer themselves from the words, viz.

DOCT. I. 'The scriptures of the Old and New Testament are the word of God.'

DOCT. II. 'The scriptures are the rule to direct us how we may glorify and enjoy God.'

I shall prosecute each doctrine in order.

DOCT. I. 'The scriptures of the Old and New Testament are the word of God.'

Here I shall shew,

I. What is meant by the Old and New Testament.

II. What are the scriptures of the Old and New Testament.

III. The necessity of the scriptures.

IV. That the scriptures of the Old and New Testament are the word of God.

V. Deduce some inferences.

I. I shall shew what is meant by the Old and New Testament. It is the covenant of grace which is called a testament, and it is properly a testamentary covenant, without any proper conditions as to us, Heb. 8:10. "This is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people." Christ is the testator; he made the testament, and confirmed it with his death. The spirit of Christ drew the testament, dictating it to the holy penman. This testament of Christ's is one and the same as to substance, though sometimes more clearly revealed than at other times. The Old Testament is the more obscure draught of Christ's will, and the New Testament is the more clear one. Thus they only differ in circumstances, while the substantiate of both are one and the same; one Mediator and testator, one legacy or promise of remission of sin and eternal life, and one faith as the way of obtaining it*.

II. I proceed to shew what are the scriptures of the Old and New Testament. The scriptures of the Old Testament are those which begin with Genesis, and end with Malachi; and the scriptures of the New Testament are those which begin with Matthew, and end with the Revelation. And it is worthy of our special remark, how the Old Testament and the New, like the cherubims in the most holy place, stretch forth their wings touching one another; the Old Testament ending with the prophecy of sending Christ and John the Baptist Mal. 4 and the New beginning with the history of the coming of these two.

The books of the Old Testament were divided by the Hebrews into three, the law, the Prophets, and Ketubim, written books. The law contains the five books of Moses, the Prophets are twofold, former and latter. The former are the historical books of the Old Testament, as Joshua, Judges, Ruth, 1 and 2 Samuel, 1 and 2 Kings; and they were so called, because they told things already done. The latter related things before they were done; and are of two sorts; the greater, which are three, Isaiah, Jeremiah, and Ezekiel; the lesser twelve, viz. Hosea, Joel, &c. The written books were called so, because they were written by such as had the gift of the Holy Spirit, as the Hebrews speak, but not of prophecy. And of that sort are Job, Psalms, Proverbs, Ecclesiastes, Canticles, 2 Chronicles, Ezra, Nehemiah, Esther, and Daniel. The Hebrews ascribe this division of them to Ezra; and it seems our Lord Jesus Christ acknowledged the same, while he tells his disciples, Luke 24:44 of the writings of Moses, the Prophets, and the Psalms.

The books of the New Testament are divided into three sorts, Histories, the Four Gospels, the Acts of the Apostles, the Epistles, and the Revelation, which is prophetic.

The books of both the Testaments were written by different authors. As to the Old Testament, Moses wrote the Pentateuch; only some verses in the end of Deuteronomy, where Moses' death is recorded, could not be written by him, but are said to have been written by Joshua; who also wrote the book that bears his name; or, according to the opinion of some, it was written by Eleazar, Aaron's son. Samuel is supposed to have written the book of Judges, and, it would appear, the last part of the book of Joshua, containing the account of the death of Joshua and Eleazar: Some think that the Judges did write every one the history of their own time; and that Samuel at last did put them all into one volume. The book of Ruth also was written by him, as the Hebrews tell. He wrote also the first book bearing his name, to the 25th chapter, where his death is narrated. The rest of the chapters of that book, and the whole of the second book, are said to have been written by David. The books of the Kings are supposed to be written by David and Solomon, and other prophets that lived in these times; so that each of them did write what was done in his own time. Job is supposed to have written the book that bears his name. David wrote the Psalms, but not all: such as are not his have the author's name prefixed; as Asaph, Heman, &c.: and they were all by Ezra collected into one volume. Ezra is said to have written the books of Chronicles, Ezra, and Nehemiah; Mordecai, that of Esther; and Solomon, the Proverbs, Ecclesiastes, and Canticles. Isaiah, Jeremiah, and the other prophets, wrote every one their own prophecies, containing a short sum of their sermons.

As for the books of the New Testament, without controversy the evangelists wrote the Gospels, according as their names are prefixed to them. Luke wrote the Acts of the Apostles; and the remaining books, the Epistles and the Revelation, were written by those whose names they bear. Only, as to the Epistle to the Hebrews, there has been some doubt, some ascribing it to Luke, some to Barnabas, others to Apollos, and others to Clemens: but many learned men have given good reasons to prove it to be written by the apostle Paul.

But the principal author is the Holy Spirit, whence the scripture is called the Word of God. The penmen were but the instruments in the hand of God in writing the same. It was the Spirit that dictated them, that inspired the writers, and guided them. But the inspiration was not the same in all points to all the penmen; for some things were before utterly unknown to the writer, as the history of the creation of the world to Moses; the prediction of future events in respect of the prophets; which therefore the Spirit did immediately reveal to them: Other things were known to the writers before, as the history of Christ to the four evangelists, &c.; in respect of these there need no new revelation, but a divine irradiation of the mind of the writer, giving him a divine certainty of those things which he wrote. By this inspiration all of them were infallibly guided, so as they were put beyond all possibility of erring. And this inspiration was extended not only to the things themselves expressed, but to the words wherein they were expressed, though agreeable to the natural style and manner of each writer, 2 Pet. 1:21; Psal. 45:1. Upon this account the scripture is attributed to the Holy Spirit, without making any mention of the penmen, Heb. 10:15.

Quest. But what opinion are we to form of the books called Apocrypha, And why are they so called?

Answ. These books, which are found placed in some bibles betwixt Malachi and Matthew are called Apocrypha, which is a Greek word, signifying hidden or absconded. The reasons of this name are given thus (1.) Because they were not acknowleged by the church to be of divine inspiration. (2.) Because the names of the authors were hid. (3.) Because they contain some things unknown to Moses, the prophets and apostles. (4.) Because, for the foresaid reasons, they were judged unworthy to be publicly read in the church. Concerning these books, we believe that they are not of divine inspiration, and therefore no part of the canon of scripture; that is, they are not to be admitted as any part of the rule of faith and manners: and therefore they are of no authority in the church of God for the determining of controversies in religion; and so, though they may be of use as other human writings, yet they are no otherwise to be made use of nor approved. The reasons are,

1. They were not acknowledged by the church of the Jews for canonical: to whom the Apostle tells us, Rom. 3:2. 'the oracles of God,' under the Old Testament dispensation 'were committed.' They even forbade their children to read them till they came to mature age.

2. They were not written in the Hebrew tongue, but in the Greek; and the authors of them were posterior to Malachi, who was the last of the prophets, according to the saying of the Hebrews, that the Holy Ghost went up from Israel after the death of Haggai, Zechariah, and Malachi. And 1 Mac. 4:46 plainly shews, that there was no prophet among them, to shew them what they should do with the stones of the polluted altar. And it may clearly appear to any unbiassed person, how the interposing of these books betwixt Malachi and Matthew does cut off the beautiful connexion betwixt the end of the Old and. the beginning of the New Testament, and how Malachi's prophecy is designed of God to close up the scriptures of the Old Testament, in that he prophecies most distinctly of the coming of Christ, and John the Baptist his forerunner, with the accomplishment of which Matthew begins his gospel, as I observed before.

3. The primitive church for the first four centuries received not these books; and when they came to be read, the reader stood but in an inferior place, they being then read as profitable books, though not of divine authority.

4. They are no where cited by Christ and his apostles. Yea, they are not obscurely rejected by him, while he divides the scriptures into Moses, the Prophets, and the Psalms, Luke 24:44. And whereas the Apostle tells us, that 'prophecy came not of old by the will of man, but that holy men spake as they were moved by the Holy Ghost,' 2 Pet. 1:21 the authors of these books pretend to no such thing. The author of Ecclesiasticus in the prologue intreats the reader to pardon them, (viz. him and his grandfather), wherein they may seem to come short of some words which they have laboured to interpret. Such an apology is there, 2 Mac. 15:38. 'If I have done well, it is that which I desired; but if slenderly and meanly, it is that which I could attain unto.' 2 Mac. 2:23 the author tells us, he will essay to abridge in one volume the five books of Jason of Cyrene. Ver. 26 he tells how he hath taken on him the painful labour of abridging; that it was a matter of sweat and watching to him: And ver. 27. 'But for the pleasuring of many,' says he, 'we will undertake this great pains.' And more of this stuff has he there; which plainly speaks forth nothing else than human learning and pains, which men desire to have much accounted of amongst others.

Lastly, They neither agree with themselves nor the holy scriptures, as may plainly appear to those who will consider them diligently. 1 Mac. 6:16 compared with ver. 4 it is said, that Antiochus died at Babylon. Yet 2 Mac. 1:13, 14, 15, 16 it is said, that when he was come into Persia, he was slain in the temple of Nanea, whom he pretended that he would marry, and would receive money in name of dowry, by her priests. Yea, 2 Mac. 9:28 he is said to have died in a strange country in the mountains. The book of Tobit is stuffed with absurd stories; it makes the angel Raphael to tell a lie, and to teach Tobit's son a devilish art, to drive away the devil with the heart and liver of a fish; and when the evil spirit smelled the smell, he fled into the utmost parts of Egypt, &c. The author of the history of the Maccabees commends Rasis for self-murder, and prayer for the dead, 2 Mac. 12:44, 45. These things plainly shew, that these books are not from the Spirit of God.

All this shews the darkness of Popery that receives these books as canonical, and the dregs remaining in the church of England, who, though they do not receive them for canonical, yet mix the reading of portions of them in their churches with the scriptures, while in the mean time, several portions of the holy scripture are passed over, and not read publicly in their service. And whilst we blame the church of England for reading in her service books that are not canonical, impartiality obliges us to say, that far too small a portion of the books that are canonical is read in the public service of our own church. This is equally culpable.

And as there is none of these to be admitted into the canon, so neither can we gratify the Papists with yielding, that there are any books of the scripture lost, lest we reflect on the providence of God, that to a miracle has preserved these books to this day, and has insured the preservation of far less parts than whole books, Mat. 5:18.

III. I proceed to shew the necessity of the scriptures.

1. There was a necessity of the revelation of the doctrine of the scriptures. For though the light of nature, and the works of creation and providence, do so far manifest the goodness, wisdom and power of God, as to leave men inexcusable, Rom. 1:20 and 2:14, 15 yet they are not sufficient to shew us either how we should glorify, or how we may enjoy God, and so are not sufficient to give that knowledge of God, and of his will, that is necessary to salvation. For (1.) There is no salvation out of Christ, Acts 4:12. 1 Cor. 3:11 there is no salvation through him but by faith, Mark 16:16. John 3:16 and 17:3 and there can be no faith nor knowledge of Christ but by revelation, Rom. 10:14–17. (2.). They who have only nature's light, and so do not enjoy divine revelation, are without God, and have no hope, Eph. 2:12.; and therefore there was a necessity for preaching the gospel, 1 Cor. 1:21. (3.) Whatever knowledge men may attain to of God by nature, yet saving illumination and conversion can only be got by the revealed will of God written in his word. See Psal. 19 throughout.

2. There is a necessity of the scriptures, or written word, though the Papists whose kingdom is supported by darkness, deny it. It is true, God did teach his church a long time before Moses without the written word; but then the same doctrine that we have in the scriptures, the patriarchs had by extraordinary revelation often repeated; and their long lives gave them opportunity to keep what was so revealed uncorrupted, and so to hand it down to others. But now both these are gone, and therefore the written word is necessary, (1.) For preserving the doctrine from corruption in such times of apostasy, 2 Pet. 3:1. (2.) For the better propagating of the truth, Matt. 28:19. The apostles could not with their voice teach all nations, but by their writings they could. (3.) If the written word were wanting, the church has nothing to look to but uncertain traditions; but the written word is a sure touchstone of doctrines, Isa. 8:20 a light in a dark place, 2 Pet. 1:19 both of which are most necessary.

3. There is a necessity of it not only for beginners, but for those who are more perfect. The scripture is written for all indifferently, Col. 3:16. Even the most perfect will find enough there, and more than they are able for: 'Open thou mine eyes,' says David, 'that I may behold wondrous things out of thy law,' Psal. 119:18. It is but the blindness of enthusiasts to pretend, that it is only for the weaker, and that the more perfect must follow the Spirit: for if that Spirit teach any thing contrary to the written word, it is a spirit of darkness, Isa. 8:20.; yea, if it teach another doctrine, an anathema is pronounced against it, Gal. 1:8.

Thus it plainly appears, that nothing short of scripture-revelation is sufficient to salvation, and that in an objective way; that is, that it is a sufficient rule to lead men to salvation. But something else is requisite to make this rule effectual for that end. No skill or wisdom of men representing them in the clearest point of view, nor all the power of the most elaborate and persuasive reasonings, can produce this effect. This work is the province of the Spirit of God, which he accomplishes by an internal illumination of the mind, giving blinded sinners a saving discovery of divine truths; by powerfully subduing man's obstinate will, and enabling it cheerfully and readily to obey the will of God and the authority of Christ; and by working upon our affections, exciting in us ardent desires after God and Christ, and a high esteem of divine truth, and removing the prejudices in our minds against it, and opening our hearts to receive the word, and comply with the design thereof.

IV. I shall next shew that the scriptures of the Old and New Testament are the word of God. Christ is God's personal word, but the scriptures are his written word, Hos. 1:2.

The scriptures appear to be the word of God, if we consider,

1. The antiquity of some parts of them, which are more ancient than any human writings, and give us such an history as none but God himself could do, viz. the creation of the world; for how could men tell what was done before man had a being?

2. The preservation of it to this day, notwithstanding the malice of devils and wicked men against it. If it had not been of God, it could not have continued till now, considering the attempts that have been made to destroy it.

3. The candour and sincerity of the penmen of these sacred writings, who honestly declare what they delivered was received from God, plainly tell their own faults as well as those of others, and every way write as men over-ruled by the Spirit of God.

4. The exact performance of scripture-prophecies. Isaiah prophesied that Cyrus should deliver the Jews from the Babylonish captivity, not only before that captivity took place, but more than an hundred years before that prince was born. Jeremiah, a little before that captivity, foretold it should last seventy years, and that was the precise duration of it. How remarkably have all the prophecies relating to the fall of the Babylonish, Persian, Grecian, and Roman monarchies been fulfilled! And what an exact accomplishment has there been of the several prophecies relating to the birth and death of Christ, and the spreading of his kingdom in the world! The scripture contains many other prophecies which time has shewn exactly performed, and many that are yet to be fulfilled.

5. The blood of many martyrs hath confirmed the divinity of this book, while they joyfully laid down their lives for the truth of it; in which it is evident they were carried up above what human power could do.

6. The scriptures have been confirmed by incontrovertible miracles. All miracles are wrought by God himself; and it is inconsistent with his holy nature to work miracles for confirming a lie or a cheat. Many miracles were wrought by Moses, by Christ, and by his apostles. If then these miracles were done by them, the doctrine they taught was true. Now, we have all rational grounds to suppose, that these miracles were really wrought. It is certain, that the general consent of those who have heard of them goes that way. Now, if it be supposed a cheat that such things were done, then that cheat took place either among those who were said to have seen them, and were witnesses to them or else among those who lived after that generation which is said to have seen them was dead and gone. But neither of these two can be said here. Not the first, for two reasons. (1.) Because these miracles were such things as men's outward senses (their eyes and ears) could be judges of. (2.) They are said to be done, not in a corner, but in the face of the world. Therefore it was impossible that that generation could be imposed upon. If a man should say, that yesterday he divided the river Tweed in presence of us all, and brought us all through on dry land, it would be impossible for him to make us believe it, for we saw no such thing, nor waded so through that river. Or if he should say, that he came to the church-yard, and raised a dead man in our presence, whom we now see among us, he could never cause us believe it, nor cheat us into a persuasion of the same. Neither could any in after generations invent such a story, and impose the cheat upon others. (1.) Because there are some things done in memory of these miracles. (2.) Such observances did commence from the time that such things were done, as circumcision, the passover, baptism, and the Lord's Supper. If then the forger would impose it on others, he must make them believe, that these observances have been constantly in use since that time, which, if they were not, could not be believed, because it contradicts the senses: for it would be impossible to make a nation believe that they were all circumcised or baptized, when there was no such thing; and especially that such things were done to them in memory of such a thing as they never heard of.

7. The scriptures must either be from God, or the creature. They cannot be from the creature; for if so, they must be from angels or men. Neither of these can be said. Not the first; for then they should either be from good angels or evil angels. From good angels they cannot be, in regard, they say, they are the word of God, and this would be a most gross cheat which cannot be attributed to good angels; for angels imposing such a cheat on the world could no more be looked on as good, but as evil. With what shadow of reason can it be imagined, that good angels, remaining so, should abuse the name of God, as to speak in his name, what he never said? Evil angels it cannot be either, in regard the scripture doth natively tend to overturn the devil's kingdom; it pronounces their doom, discovers their malicious designs, brings men out of their service, and from doing what is pleasing to them. The same way may we reason concerning good or bad men their being the principal authors of the scriptures. And you know what torment the scripture assigns to liars. It remains then that the scripture is of divine inspiration.

Besides, such things are found in the scripture themselves, as do plainly demonstrate they are the word of God. As,

1. The heavenliness of the matter of the scripture, shews it to be of a divine origin. Therefore they are called the holy scriptures, Rom. 1:2. See Psal. 12:6. Nothing carnal or earthly is delivered therein, but all is what becomes those who live above the world, and shall shine in glory. I take this heavenliness of the matter to respect two things. (1.) The sublime mysteries therein revealed, which nature ever so much elevated could never attain to the discovery of. Such is the doctrine of the Trinity, the incarnation of the Son of God, and the spiritual union betwixt Christ and believers. The light of nature improved by the learned to the utmost advantage, could not teach these things; yet a few fishermen plainly delivered them. (2.) The most exact holiness of its precepts, commanding all holiness, and forbidding all impurity of heart and life under the pain of damnation; and that so universally, as all the writings of philosophers have come far short of. Here we are taught to love our enemies, to be truly and thoroughly humble and self-denied; and this urged by such arguments as may be most effectual for inciting men to the practice of these duties. Sure this could neither be the work of men, being so opposite to corrupt nature, nor of devils being so opposite to their kingdom and interest, but of that God who is holy, and loveth righteousness.

2. The efficacy of the doctrine, in its convincing and searching the conscience, Heb. 4:12.; converting the soul from its most beloved lusts, even when nothing can be expected from the world for such a change but the cross, Psal. 19:7.; rejoicing the heart under the deepest distresses, ver. 8. This efficacy lies not in the bare words, letters, or syllables, which have no other power than to signify the things; but it is the ordinary means which the Spirit makes use of for these ends, without which it will be but a dead letter.

3. The majesty and sublimity of the style, an elevated and grand diction which runs through many passages of the scriptures, particularly in the books of Moses, some parts of the Psalms, in the book of Job, and the writings of the prophets. There are in several passages of the Old Testament such a loftiness of style, so grand an assemblage of bold images and representations, such a collection of noble and majestic sentiments, and so much magnificence and pomp of language, as cannot be found in any human writings whatever. There is something so truly majestic and sublime, so grand and magnificent in the style of the sacred writings, as has forced heathen philosophers to acknowledge it, and select passages therefrom as instances of the true sublime; as does Longinus with regard to the words of God, Let there be, and some other passages. At the same time let it be observed, that there is nothing affected, no flights of false eloquence, no exertions of a luxuriant genius, no laboured strokes of a warm imagination, no forced images, no distorted metaphors, no quaint allusions, or unnatural comparisons which are frequently found in the most admired productions of ancient and modern writers; but the utmost plainness and perspicuity, a noble simplicity, and an elegant familiarity, level to the capacity of the illiterate, reign throughout the sacred volume. So that its style must engage the attention and regard of the learned philosopher and poet, and delight the unlearned peasant. Thus God is frequently brought in speaking to and by the prophets, and his majesty set forth in a majestic style, as Is. 57:15. 'Thus saith the high and lofty One, that inhabiteth eternity, whose name is holy,' &c. There is no affectation of words there, being below the majesty of the divine law: none are spared, but the scripture speaks as freely and plainly to the great as to the small, to the rich as to the poor.

4. The consent of all the parts of scripture; though written by several hands, and at different times, yet all of them so agreeing in their precepts, narratives of matters of fact, and designs, that there is no irreconcileable difference to be found amongst them. But here the Socinians call us to consider this point at more length; for they say that there is some repugnancy in the scriptures in some things of little or no moment, and that not a seeming but real repugnancy. But we believe that in nothing does one holy writer differ from another in the scriptures, but that such things as seem to be repugnant do in themselves most exactly agree. This principle I shall endeavour to prove.

(1.) There are no things in the Scriptures of little or no moment; and if so, the writers could not err in them. That there are no such things in it; the scripture plainly teaches, as in the text, All scripture is given by inspiration of God, and is profitable, &c. Rom. 15:4. 'Whatsoever things were written aforetime were written for our learning; that we, through patience and comfort of the scriptures, might have hope.' The Jews said, that there was not one point in scripture but mountains of mysteries hang on it. See Matth. 5:18. It argues a profane spirit to talk of the scriptures at that rate. The people of God know that many a time they have read over a scripture in which they could see little or nothing, but afterwards they have seen a great deal in it when the Spirit hath been commentator: and though in some things we never see any weighty thing, must we therefore conclude that there is none there?

(2.) The holy penmen were, in all that they wrote, acted and guided by the Spirit of God, or wrote all by inspiration of the Holy Ghost, as says the text, and 2 Pet. 1:20, 21. If all scripture was given by inspiration, if no scripture be of private interpretation, nor came by the will of man, but holy men spake as they were moved by the Holy Ghost, how can there be any error in any passage of scripture? If the scriptures be the word of God, they must be altogether pure, Psal. 19:7, 8.

(3.) Those things in which there is some repugnancy betwixt the penmen of the scriptures, are either a part of the canonical scripture, or not. If they be, then [1.] All scripture is not given by inspiration of God. [2.] The scriptures are holy scriptures, Rom. 1:2.; but errors, whether in greater or lesser things, are unholy, and cannot be a part of the holy scriptures. If they be no part of the holy scriptures, why do they charge the holy scriptures with errors therein?

(4.) If it be so that there is such repugnancy in the scriptures, then they cannot found certain and divine faith; for a fallible testimony can ground only a fallible belief. And how shall we know when they are right, and when they are wrong? One says that he is guided by the Spirit, and tells us such a thing; another says the same, and tells us the contrary: Whom shall we believe? If you say it must be determined by the greater number of the holy penmen, it is well known, that amongst those who are fallible, one may be righter than many. But this is plainly to lean to human testimony; for one speaking by the Spirit is as much to be believed as ten thousand. So that this truly dissolves the authority of the whole scriptures.

In short, we refuse that there are any real inconsistencies or contradictions in the holy oracles of God. Whatever seeming inconsistencies or repugnancies there may be, they may be easily reconciled, and have been actually reconciled to satisfy every sober person, by many learned divined, whose writings may be consulted on this head.

5. This scope of the whole scriptures, which is to give all glory to God. The design of them is to exalt none but the infinite majesty of Heaven, to humble all mankind, and empty them of themselves, that God's grace may be all, and men themselves nothing, but entirely dependent on the mercy of God through Jesus Christ.

6. The full discovery it makes of the way of man's salvation. Who could ever have told of the Son of God his dying for the sins of the elect, and have made a discovery of the way of salvation by faith, which the scripture hath plainly set down?

7. The entire perfection of the scripture; that is, the whole counsel of God concerning all things necessary for his own glory, man's salvation, faith and life, is either expressly set down in scripture, or by good and necessary consequence may be deduced from scripture.

There are two ways how matters of faith and life are set down in the scriptures. The one is when the thing is set down expressly in so many words; as the unlawfulness of murder, when it is said, 'Thou shalt not kill;' the ordinance of baptism, as in that, 'Go and teach all nations, baptising them,' &c. The other is by good and necessary consequence, which is when the thing itself is not found in the scriptures in so many words, but doth evidently (in itself) and necessarily flow from the express words of scripture, as the baptising of infants is by good and necessary consequence drawn from that, 'Go ye, and baptise all nations.'

Here I shall first prove, that, besides what is to be found in express words in the scriptures, good and necessary consequences deduced therefrom are also to be admitted, as truly binding as what is declared in express words there, whether in fundamentals or in such things as are built on the foundation. If one can prove any thing by good and necessary consequence from the scripture, it is all one, as to the binding power on men's consciences, as if it were expressly set down in so many words.

(1.) Good and necessary consequences are such as the word is designed for. What is deduced from them, so is indeed the sense and meaning of the words; and if you have the words without the meaning of them, or without the full meaning of them, in so far ye come short of the true intent of the words. If I bid a man draw near the fire, do I not desire him to warm himself, though I speak not one word of his warming himself? Were not the scriptures written for that end, that 'we through patience and comfort of them might have hope?' Rom. 15:4. But this cannot be obtained without the use of consequences. Are they not profitable for doctrine,—'that the man of God may be perfect, thoroughly furnished unto all good works?' 2 Tim. 3:16. But can this be had without the use of consequences?

(2.) The great fundamental article, that Jesus of Nazareth is the Messiah, before the New Testament was written, could not be proved to the Jews by express scripture testimony, but by good and necessary consequence; yet Christ tells them that there could be no salvation for them without the belief of this. 'If ye believe not that I am he (the Messiah),'says he, 'ye shall die in your sins.' John 8:24.

(3.) Our Lord Jesus Christ himself, while he would prove the fundamental article of the resurrection against the Sadducees, does not seek after a text that said in express words, that the dead shall rise again, but proves it by good consequence, yet no less firmly than if he had produced an express text for it, Matth. 22:32. And it is no less evident that the apostles follow him in this method; as in treating of the resurrection of Christ, Acts 2:25 of the resurrection of all mankind, 1 Cor. 15 and of the justification of a sinner before God, in the epistles to the Romans and Galatians.

(4.) Such as reject all arguing from scripture by consequences, must either confess that by no scripture this way is condemned, or else they must adduce some express scripture text forbidding it. The last they can never do. If they say the first, then it is approved; otherwise the scripture is no perfect rule of faith and practice, which we shall immediately shew to be false. If they say that the scripture leaves it indifferent, then I ask, how dare they condemn it?

(5.) Refusing to admit good and necessary consequences from scripture, overturns all religion, both law and gospel, faith and practice. For how shall it be proved, that John or James are obliged to obey the law, and believe the gospel but by consequence? where will they find an express text for these? Only the law speaks to all, the gospel to every hearer of it, and consequently they oblige thee and me. This way, then, of any doctrine its being set down in the scripture being admitted, we are to prove next.

That the scriptures are a perfect rule of faith and manner; or that the whole counsel of God concerning all things necessary for his own glory, man's salvation, faith and life, is either expressly set down therein, &c.

1. God hath expressly forbidden to add any thing unto his word; therefore it needs no addition, and so is perfect Deut. 4:2. 'Ye shall not add unto the word that I command you.' Consider what ye speak of; even of statutes and judgments; statutes, ceremonies, and rites of worship; even to these he will have nothing added. So we have all additions prohibited, Prov. 30:6; and that under a severe penalty, Rev. 22:18.

2. 'The law of the Lord is perfect,' as is expressly asserted, Psal. 19:8. There it is said of it, (1.) it converts the soul; (2.) makes wise the simple; (3.) rejoiceth the heart; and (4.) enlightens the eyes. The apostle plainly asserts the perfection of it, while he tells us, 2 Tim. 3:15 that it is 'able to make a man wise unto salvation.' How can it be so, unless it teach all things necessary to salvation? It is profitable for doctrine, for reproof, &c. What can be desired more? And that ye may be sure there is nothing wanting in it, he tells you, it is given for that purpose, 'that the man of God may be perfect, thoroughly furnished unto all good works.' So Christ saith, 'They have Moses and the prophets, let them hear them,' Luke 16:29.; clearly importing, that in them is contained what is sufficient to salvation.

3. Consider the end for which the scriptures were written, even 'that believing men may have life,' John 20:31.; that 'through patience and comfort of the scriptures they might have hope,' Rom. 15:4. If any thing necessary to salvation were not in them, how would they answer the end for which they were written?

4. The Lord Jesus taught his disciples all that he had heard of the Father, viz. necessary to their salvation, John 15:15. He commissions them to teach all others, even to the end of the world, what he commanded them, Matth. 28:20. But this they could not do viva voce; therefore they did it in their writings. And whoso considers how exact the apostles were of teaching things of lesser moment, as what day the collection for the poor should be made, &c. cannot think they would neglect any thing necessary to salvation, unless they could not through ignorance or forgetfulness; neither of which can be imputed to them in their writings, being led by the Spirit of God infallibly.

5. The nature of the scriptures teaches us their perfection. For if they be not perfect they cannot be a rule; for a rule must always be commensurable to the thing to be regulated. They are Christ's testament, to which nothing is to be added, being confirmed.

I shall now deduce some inferences from this subject.

1. The holy penmen of the scriptures had a command from God to write, and did not write only occasionally without a command. For that inspiration was an internal command, whereby the Spirit moved them to write, 2 Pet. 1:21.

2. The penmen of the scriptures were infallible in their writing, so that they were not mistaken in any thing, even of the least moment: far less is there any real contradiction among them, being all guided by the same Spirit, who inspired the very words, and kept them from all error, 2 Pet. 1:20, 21.

3. The authority of the scripture in itself, that is, the power it hath to bind the conscience, does not depend on the church, but wholly on God, the author of it. For,

(1.) The church is built upon the scriptures, Eph. 2:20. 'Upon the foundation of the prophets and apostles.' This foundation is not personal; 'for other foundation can no man lay than that which is laid, even Jesus Christ:' but it is doctrinal, the doctrine of the prophets and apostles. Now, it is clear, that the superstructure depends on the foundation, not the foundation on it.

(2.) If the authority of the scriptures depended on the church, then they behoved first of all to believe the authority of the church without the scriptures, and our faith should be built upon human testimony, which is fallible; but we believe the church for the scriptures, and no otherwise, Isa. 8:20 and human testimony cannot found divine faith.

(3.) Whence can any prove that the church is to be believed but from the scripture? and then to say, that the scriptures must be believed for the church's testimony, is a circle unworthy of men of sense.

(4.) Either the church had reason to receive the scriptures or not. If they had no reason to receive them, they have as little reason to impose them on others. If they had, what was it, but that it was truth, and worthy to be received? Therefore their testimony does not make it truth, or worthy to be believed and obeyed.

(5.) The scripture is God's own word, 2 Tim. 3:16. How blasphemous is it then to deny faith unto God in the scriptures, while he speaks to us in them, unless the testimony of men give authority to his word? This is as much as to say, that God hath his authority from the church, and that he ought not to be believed or obeyed, unless the church commanded it; which is most blasphemous. Of this blasphemy is the church of Rome guilty, who roundly assort that the authority of the scripture depends on the church. I shall only add, that this is the high way to keep Christians off from convincing Turks, Pagans, and Jews, as to the New Testament, while we tell them that the authority of the scripture, wherein our religion is laid down, depends on the church, and that the scriptures are true, because the church says it.

4. The authority of the scripture as to us is not from the church, but from itself; that is, the reason why we receive the scripture as the word of God, it is not because the church says it is so, but because it evidences itself to be so. For as God's works do themselves tell their Maker, so his word declares the Speaker; so that a spiritual discerner must needs say, on the reading of it, though none should recommend, it is the voice of God, not of men. Can we discern an unlearned man's letter from that of a learned man? and doth not God's word bear a divine character? It is a light, a lamp, &c. the nature of which is to discover itself. Thus there is objective evidence enough in the scripture; though indeed the subjective evidence cannot be had but by the Spirit of God; so that to him bearing witness by and with the word, we owe the full assurance that it is God's word, 1 Cor. 2:10, 14. And this is the reason why great scholars may be less persuaded of this truth, than the most unlearned peasants; because, though the sun discovers itself sufficiently, yet blind men cannot see it.

Now, that the inward illumination of the Spirit of God is necessary for the saving understanding of such things as are revealed in the word, I shall prove by the following arguments.

1. The scripture makes this inward illumination of the Spirit of God necessary for understanding the scriptures, while it ascribes the same wholly unto the Spirit, Matth. 16:17. 'Flesh and blood hath not revealed it, [Christ's being the Son of the living God] unto thee, but my father which is in heaven;' 1 Cor. 2:10, 11, 12. 'God hath revealed them unto us by his Spirit; for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the Spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the Spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God.' If the Spirit of God take the same unto himself as his own proper work, how can any arrogate it to themselves, as if by the power of nature they were able for it?

2. There is an utter inability in man by nature to know savingly the things of God. They are above his capacity while he remains in his natural state, and nothing can act beyond the sphere of its activity. This is plain from 1 Cor. 2:14 where not only the act of receiving them is denied to natural men, but the very power of discerning them; and the reason is given, 'because they are spiritually discerned,' and he wants the organ of discerning spiritually. And this discerning is appropriated to the spiritual man, ver. 15. Had not the Israelites in the wilderness very great external helps to gain the knowledge of the things of God, Deut. 29? but all was ineffectual. What was the want then? See ver. 4. 'The Lord hath not given you (says Moses, to them) an heart to perceive, and eyes to see, and ears to hear.'

3. If it were not the spiritual illumination that gave this saving understanding of the things of God, then the greatest adepts in human literature would have most of the saving knowledge of such things as are revealed in the word. This plainly follows: But that it is not so, the scripture testifies, 1 Cor. 1:20, 26, 27, 28. 'Where is the wise? Where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called. But God hath chosen the foolish things of the world, to confound the wise: and God hath chosen the weak things of the world, to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are.' Many times it is seen to be quite otherwise. And what makes the difference? See Matth. 11:25. 'I thank thee, O Father, Lord of heaven and earth (says Christ), because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.' Even as he hath put this treasure in earthen vessels, to the end the praise might be of God, that it may be seen it is not the act of the preacher, but the power of the Spirit, that gives true understanding.

4. Men without the saving illumination of the Spirit are so far from attaining sufficient knowledge of the things revealed in the word of God, that they judge them foolish, 1 Cor. 2:14. The doctrine concerning Christ crucified was to the Jews, who had the law and the prophets, a stumbling-block, and to the Greeks, who excelled in human learning, foolishness, 1 Cor. 1:23.; yea, no less than madness, Acts 26:24. Nay, even the godly themselves, when without the actual influence of the Spirit, are not far from reckoning as they do who are in nature; as in the case of the apostles, looking on the account brought them of the resurrection of their Lord as an idle tale, and not believing it, Luke 24:11. The doctrine of Christ's resurrection seemed to the disciples as idle tales; how much more so to men utterly destitute of the Spirit, who many times are besides judicially blinded? 2 Cor. 4:4.

5. The Lord promises his Spirit to the end men may be taught to know the truths of God savingly, Ezek. 36:26. John 14:16, 17 and 16:12, 13. Has he promised his Spirit in vain? or are we sufficiently furnished already? If so, why does he promise his Spirit?

6. The prayers of the saints for this illumination prove the necessity of it, Psal. 119:18. Eph. 1:17, 18. Col. 1:9. And they pray so, because they feel the need of it: the experience of the Spirit is that against which there is no disputing.

7. Let us consider that passage, John 6:45. 'And they shall be all taught of God. Every man therefore that hath heard, and learned of the Father, cometh unto me.' It is plain that by coming unto Christ is meant saying faith in him. Now, in order to this there is a promise, that they shall all, viz. all the elect, for faith is the saying faith of God's elect, be taught of God, viz. by the Spirit, not merely by external revelation, because whosoever thus hears comes unto Christ: but it is certain that all come not to Christ that hear, and learn of the Father by external revelation only. From all, which it is evident, that unto the sufficient understanding of the things revealed in the scripture the teaching of the Spirit is necessary; and that all who attain to the saving knowledge of these things do believe.

What then remains upon this head but, that we diligently read the holy scriptures as being the word of God, and the rule which he hath given to direct us both as to faith and practice; and that we fervently pray to God, that he may give us his holy Spirit to enlighten our minds in the saving knowledge of the word, without which we will remain in the dark, and the word will be but a dead letter to us? Lord open our eyes, that we may understand thy word.

THE UTILITY OF THE SCRIPTURES AS A RULE

I proceed to the consideration of another Doctrine.

DOCT. 'The scriptures are the rule to direct us how we may glorify and enjoy God.'

Here I shall only give the properties of this rule.

1. It is a perspicuous or clear rule. For though all things in scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed, and observed for salvation, are so clearly propounded and opened in some place of scripture or other, that not only the learned, but the unlearned, in a due sense of the ordinary means, may attain unto a sufficient understanding of them.

(1.) With respect to all things necessary to salvation, whether for faith or practice, it cannot be denied, but there are portions of the scripture very obscure, which possibly are not rightly interpreted even to this day; but in such things as are necessary to salvation, they are clear. And in this respect it hath been said, that the scriptures are a depth wherein a lamb may wade, and an elephant may swim.

(2.) Though some things, the faith of which is necessary to salvation, be high and incomprehensible mysteries, such as the doctrine of the Trinity, of the incarnation of the Son of God, &c. yet the way of propounding them is clear.

(3.) It may be that what is truly necessary unto salvation may be very obscurely laid down in some place of scripture; yet in some other place we shall find the same thing clearly propounded:

(4.) And that so as not only the learned, but even the unlearned, may attain to a sufficient understanding of them; which you must carefully remember is meant here of believing persons, who have the inward illumination of the Spirit, removing their own natural darkness: for if ye shall understand it of unbelievers, it contradicts what we have laid down above, relating to the necessity of spiritual illumination. And so the sense is, that not only may the learned, but even the unlearned Christian, attain to a sufficient understanding of the word;

(5.) Providing they make use of the ordinary means appointed of God for the understanding of them; reading attentively and devoutly with prayer and meditation on them, &c.

This perspicuity of the scriptures I shall prove by the following arguments.

(1.) The scripture plainly teaches its own perspicuity and clearness in this sense. It is called a lamp and a light, Psal. 119:105. The very 'entrance of it (it is said) gives light and understanding to the simple,' ver. 130. See Prov. 6:23. The apostle, 2 Pet. 1:19 calls the holy scriptures a light, and particularly the word of prophecy, or the prophetic word, which of all the rest seems most dark, yet this he calls a light and a shining light, shining in a dark place; shewing thereby, that where it comes and shines, though the place be of itself dark, yet it dispels the darkness.

(2.) Such is the way God hath delivered his word, that its commands are not remote from the understanding; the meanest believer hath no reason to complain of the difficulty of it in the things necessary to salvation, Deut. 30:11. &c. 'For this command which I command thee this day, it is not hidden from thee, neither is it far off: It is not in heaven, that thou shouldst say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? Neither is it beyond the sea, that thou shouldst say, Who shall go over the sea for us, and bring it in unto us, that we may hear it, and do it! But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.'

(3.) If all things necessary to salvation be understood by all sincere Christians, and this by virtue of the Spirit dwelling in every believer, then the scriptures are clear in all things necessary to salvation to the meanest believer. But the former is true: 1 Cor. 2:15. 'He that is spiritual judgeth all things;' 1 John 2:20, 27. 'Ye have an unction from the holy One, and ye know all things. The anointing which ye have received of him abideth in you, and ye need not that any man teach you; but the same anointing teacheth you of all things.' Consider to whom John is there speaking, not only to learned men and great divines, but to all believers, even to little children; to all that have the Spirit, which is common to all; 'for if any man have not the Spirit of Christ, he is none of his.'

(4.) The things that are necessary to salvation are hid only to unbelievers, in whom the God of this world hath blinded their eyes; as for others, God himself hath taught them, 2 Cor. 4:4, 6.

(5.) God hath promised to write his law is his people's hearts, and that he himself will teach them to know himself, Jer. 31:33, 34; therefore the scripture must needs be perspicuous and clear in things necessary to salvation: for that which is written in our hearts cannot be but clear unto us; and that which God himself teacheth us cannot be obscure, for who teacheth like God?

(6.) If the scriptures be not clear in themselves to all believers, but that all its perspicuity depends on the interpretation of the church, then our faith is to be ultimately resolved into the testimony of man; but that cannot be, for human testimony is not infallible and authentic, and therefore cannot found divine faith and an infallible persuasion. The reason of the consequence is clear. Hearers are obliged if they will not pin their faith on men's sleeves, to compare the interpretations given by men, with the scriptures themselves; which is utterly impracticable, unless the scriptures be clear in themselves in such things as are necessary to salvation.

(7.) The perspicuity of the scripture appears, if ye consider their author, who is God himself, the Father of lights; and the end for which he gave the scriptures unto the church, viz. that they might be a rule of faith and life. Of his power to speak plainly, who can doubt? and the end for which they are given may sufficiently satisfy as to his will to speak so; for how can they be a rule to us, if wrapt up so as we cannot understand them without the church's interpretation, in those things that are necessary to salvation?

2. It is a perfect rule. There is nothing necessary to be believed or done but what is to be found there. It is a perfect rule for us to walk by in the way to heaven and glory. What can be more desired than that in the text, It is profitable for doctrine, for reproof, for correction, for instruction in righteousness? 'The law of the Lord is perfect,' Psal. 19:7. The scriptures were written that men might have life, John 20:31 and comfort and hope in all conditions, Rom. 15:4. But I insisted on this more fully in the preceding doctrine.

3. It is the only rule. Every doctrine taught any manner of way in religion must be brought to this rule, and if it agree not with it, must be rejected, Isa. 8:20. Hereby traditions must be tried, Matth. 15:3; and spirits or revelations, 1 John 4:1; and nothing must be added to it, Prov. 30:6. Rev. 22:18. I shall shut up with a few inferences.

Inf. 1. The opinions of fathers, decrees of councils, acts of assemblies, covenants, and minister's sermons, are not the rule of faith to us; nor can any of them bind us but in so far as they are agreeable to the word of God, by which all of them must be judged and examined, Isa. 8:20.

2. Translations of the scriptures into the vulgar languages are most necessary and profitable. How otherwise should the unlearned read them, if they were not translated? It was by means of these translations that Romish Babel was brought down at the Reformation, as by the division of tongues the building of old Babel was hindered. And that makes the Papists such enemies to translations of the scriptures. We have reason to bless God for human learning, by which these translations are made, seeing the prophets and apostles wrote in languages which but few understand.

3. This may give us a just abhorrence of Popery, which almost in every point on this head casts dust on the scriptures. The Papists deny the necessity of translations; will not allow the people the free reading of the Bible; cry out on it for its obscurity; accuse it of imperfection; and add their traditions to it, that it may not be the only rule. And thus they blaspheme both God and his word, and expose themselves to that direful threatening, Rev. 22:18.

4. This may also give us a just detestation of Quakerism, which sets up the light within men, which in very deed is nothing but a natural conscience, and the spirit without the scriptures, to be a rule to men. But their light is but darkness, and their spirit a spirit of darkness and delusion, if it agree not with the scriptures, Isa. 8:20 and must be tried and examined by the scriptures, 1 John 4:1. The Quakers are a dangerous set of people that overturn the foundation of true religion.

5. This may likewise give us a just abhorrence of the superstition and ceremonies of the church of England, wherewith they have corrupted the worship of God, rejecting the simplicity of gospel-worship, and regulating their worship in many things not by the scripture, but the dregs of Antichrist: Deut 4:2. 'Ye shall not add unto the word that I command you.' What word? Statutes, ver. 1 ceremonies and rites of worship. To baptize with water is Christ's command; but who has added the sign of the cross? Christ instituted the sacrament of the supper: but who has added kneeling, to overturn the table-gesture, which we have from Christ's own example? The Lord's day is of divine institution: but whose are the numerous holidays observed in the church of England? Matth. 15:9. What is all this but an accusing the scripture of imperfection, as if God had not laid down a sufficient rule to teach us how we may glorify him: as if they were ashamed of simple scripture-worship, but they must deck it up in the whorish garments made by their own brains? God has a special zeal for his worship; and it becomes us to quicken our zeal for it, in a time when enemies are bringing in innovations in worship into this church, and setting up their Dagon beside the ark. But though God should, for our contempt of our pure worship, plague the land with this superstitious worship once more, yet as sure as Babylon shall fall, it shall fall and flee before the glory of the latter days.

6. Lastly, Be exhorted to study the holy scriptures. Read them in your families, and read them in secret, and cry for the Holy Spirit, who dictated them, to make you understand them. Lock them not up in your chests, and let them not lie dusty in your windows, as too many do to their shame and disgrace, lest the dust of them witness against you. Prefer the Bible to all other books, as the book whereof God himself is the author. Prize and esteem it, as showing you the way to salvation, as a lamp to your feet, and a light to your paths.

THE SCOPE OF THE SCRIPTURES

1 TIM. 1:13.—Hold fast the form of sound words—in faith and love.

IN these words there is, (1.) The character of scripture-doctrine; it is sound words; sound and pure in itself, and sound in its effects, being of a soul-healing virtue, Ezek. 47:9. (2.) The sum of it, faith, shewing what we are to believe; and love, what we are to do, 1 John 5:3. John 14:15. This love has a particular relation to Christ, all our obedience being to be offered unto God through him, as our faith fixes on God through him. This was what the apostle preached. (3.) Our duty with respect to it; to hold fast the form of sound words. This signifies, [1.] To have a pattern of the doctrine in our minds, to which all that ministers teach must be conformable. (2.) To hold it fast; to cleave to, and keep hold of it, without flinching from it, whatever dangers or difficulties may attend the doing so. Both these senses are implied in the words.

The text affords the following doctrinal proposition.

DOCT. "The scriptures principally teach what man is to believe concerning God, and what duty God requires of man."

As to the matter of scripture-doctrine.

1. Some things are taught in the scriptures less principally; that is, the main design of the scriptures is not to teach these things; neither are they taught for themselves, but for the respect they have to other things. Thus in the scripture we may learn the knowledge of several natural things, as of the nature of some trees, birds, beasts, &c. of husbandry, the customs of several nations, especially of the Jews, &c. But these and such like things are only taught in the scripture, as having some respect to our faith and obedience. So the vine tree is described, Ezek. 15 to hold forth the uselessness of barren professors, &c. However, whatsoever is taught in the scriptures, seeing the scripture is God's word, is all to be received by divine faith, though all scripture-truths are not of equal importance.

2. The scripture teaches some things chiefly. And these are faith and obedience. These are the two parts of the doctrine of the Bible. Whatsoever concerns religion, or the salvation of souls, in the Old and New Testament, may be reduced to one of these two heads: It is either an article of faith, or a point of obedience.

Here I shall consider,

I. The nature of faith and obedience, and the connection betwixt the two.

II. The manner of the scripture's teaching.

III. The sense of scripture.

IV. Shew that the Spirit of God speaking in the scriptures is the supreme judge of controversies in religion.

I. Let us consider the nature of that faith and obedience which the scripture teaches, with the connexion betwixt the two.

First, As to faith. Divine faith is a believing of what God has revealed, because God has said it, or revealed it. People may believe scripture-truths, but not with a divine faith, unless they believe it on that very ground, the authority of God speaking in his word. And this divine faith is the product of the Spirit of God in the heart of a sinner, implanting the habit or principle of faith there, and exciting it to a hearty reception and firm belief of whatever God reveals in his word. And the faith which the scripture teaches is what a man is to believe concerning God. This may be reduced to four heads: What God is, the persons in the Godhead, the decrees of God relating to every thing that comes to pass, and the execution of them in his works of creation and providence. Now, though the works of creation and providence shew that there is a God, yet that fundamental truth, that God is, and the doctrines relating to the Trinity of Persons in the Unity of the Divine Essence, God's acts and purposes, the creation of all things, the state of man at his creation, his fall, and his recovery by the mediation and satisfaction of Christ, are only to be learned from the holy scriptures. Hence we may infer,

1. That there can be no right knowledge of God acquired in an ordinary way without the scriptures, Matt. 22:29. "Ye do err (said Christ to the Sadducees), not knowing the scriptures." As there must be a dark night where the light is gone, so those places of the earth must needs be dark, and without the saving knowledge of God, that want the scriptures. Thus the Apostle tells the Ephesians, that, before they were visited with the light of the gospel, they were "without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world." Eph. 2:12.

2. That where the scriptures are not known, there can be no saving faith. For, says the apostle, Rom. 10:14, 15, 17. 'How shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! So then faith cometh by hearing, and hearing by the word of God.'

3. That there is nothing we are bound to believe as a part of faith but what the scripture teaches, be who they will that propose it, and whatever they may pretend for their warrant. 'To the law and to the testimony: if they speak not according to this word, it is because their is no light in them,' Isa. 8:20. No man must be our master in these things: 'For one is our master, even Christ,' Matth. 23:10. He is Lord of our faith, and we are bound to believe whatever he has revealed in his word.

Secondly, As to obedience, it is that duty which God requires of man. It is that duty and obedience which man owes to God, to his will and laws, in respect of God's universal supremacy and sovereign authority over man; and which he should render to him out of love and gratitude. The scriptures are the holy oracle from whence we are to learn our duty, Psal. 19:11. 'By them is thy servant warned,' says David. The Bible is the light we are to take heed to, that we may know how to steer our course, and order the several steps of our life. 'Thy word is a lamp unto my feet, and a light to my path,' says the Psalmist, Psal. 119:105. From whence we may infer.

1. That there can be no sufficient knowledge of the duty which we owe to God without the scriptures. Though the light of nature does in some measure shew our duty to God, yet it is too dim to take up the will of God sufficiently in order to salvation.

2. That there can be no right obedience yielded to God without them. Men that walk in the dark must needs stumble; and the works that are wrought in the dark will never abide the light; for there is no working rightly by guess in this matter. All proper obedience to God must be learned from the scriptures.

3. That there is no point of duty that we are called to, but what the scripture teaches, Isa. 8:20 forecited. Men must neither make duties to themselves, or others, but what God has made duty. The law of God is exceeding broad, and reaches the whole conversation of man, outward and inward, Psal. 19 and man is bound to conform himself to it alone as the rule of his duty.

Thirdly, As to the connexion of these two, faith and obedience are joined together, because there is no true faith but what is followed with obedience, and no true obedience but what flows from faith. Faith is the loadstone of obedience, and obedience the touchstone of faith, as appears from Jam. 2 passim. They that want faith cannot be holy; and they that have true faith, their faith will work by love. Hence we may see,

1. That faith is the foundation of duty or obedience, and not obedience or duty the foundation of faith, Tit 3:8 and that the things to be believed are placed before the things to be practised, in order to distinguish between the order of things in the covenant of grace, and what they were under the covenant of works. Under the latter, doing, or perfect obedience to the law, was the foundation of the promised privilege of life; but under the former, the promise is to be believed, and the promised life is to be freely received: and thereupon follows the believer's obedience to the law, out of gratitude and love for the mercy received. This appears from the order laid down by God himself in delivering the moral law from mount Sinai. He lays the foundation of faith, first of all, in these words, 'I am the Lord thy God,' &c. which is the sum and substance of the covenant of grace; and then follows the law of the ten commandments, which is as it were grafted upon this declaration of sovereign grace and love, Exod. 20:2–18. And let it be remembered, that the apostle Paul calls gospel-obedience the obedience of faith as springing from and founded upon faith. And if we examine the order of doctrine laid down in all his epistles, we shall find, that he first propounds the doctrine of faith, or what man is to believe, and upon that foundation inculcates the duties that are to be practised.

2. That all works without faith are dead, and so cannot please God. For whatsoever is not of faith is sin; and without or separate from Christ we can do nothing. Faith is the principle of all holy and acceptable obedience.

3. That those who inculcate moral duties without discovering the necessity of regeneration, and union with Christ, as the source of all true obedience, are foolish builders; they lay their foundation on the sand, and the superstructure they raise will soon be overturned; and they pervert the gospel of Christ. Such would do well to consider what the Apostle says, Gal. 1:9. 'If any man preach any other gospel unto you than ye have received, let him be accursed.

II. I proceed now to consider the manner of the scripture's teaching.

1. The scripture teaches some things expressly in so many words; as,' Except a man be born again, he cannot enter into the kingdom of God,' &c. Other things it teaches by good and necessary consequence; as, that infants are to be baptized. Now, whatever can be proved by just and necessary consequence from sacred writ, is all one, as to the binding power on men's consciences, as if it were taught there in so many words, whether it be in points of faith or obedience.

2. The scriptures teach but externally. It is the Spirit that teaches internally. The scriptures externally reveal what we are to believe concerning God, and what duty God requires of man; but the inward illumination of the Spirit of God is necessary for the saving understanding of such things as are revealed in the scriptures, for several reasons which I mentioned in the former discourse, and shall not now repeat.

III. I come now to consider the sense of the scripture.

1. The sense of the scripture is but one, and not manifold. There may he several parts of that one sense subordinate one to another; as some prophecies have a respect to the deliverance from Babylon, the spiritual by Christ, and the eternal in heaven; and some passages have one thing that is typical of another: yet these are but one full sense, only that may be of two sorts; one is simple, and another compound. Some scriptures have only a simple sense, containing a declaration of one thing only; and that is either proper or figurative. A proper sense is that which arises from the words taken properly, and the figurative from the words taken figuratively. Some have a simple proper sense, as,' God is a Spirit, God created the heavens and the earth;' which are to be understood according to the propriety of the words. Some have a simple figurative sense; as, 'I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit, he taketh away,' &c. These have but one simple sense; but then it is the figurative, and is not to be understood according to the propriety of the words, as if Christ were a tree, &c. Thus you see what the simple sense is. The compound or mixed sense is found wherein one thing is held forth as a type of the other; and so it consists of two parts, the one respecting the type, the other the antitype; which are not two senses, but two parts of that one and entire sense intended by the Holy Ghost: e. g. Moses lifted up the serpent in the wilderness, that those who were stung by the fiery serpents might look to it and be healed. The full sense of which is, 'As Moses lifted up the serpent in the wilderness, that, &c. even so must the Son of man be lifted up; that whosoever believeth on him should not perish, but have eternal life.' Here is a literal and mystical sense, which make up one full sense betwixt them. Those scriptures that have this compound sense are sometimes fulfilled properly (or literally, as it is taken in opposition to figuratively) in the type and antitype both; as Hos. 11:1. 'I have called my Son out of Egypt,' which was literally true both of Israel and Christ. Sometimes figuratively in the type, and properly in the antitype, as Psal. 69:21. 'They gave me vinegar to drink.' Sometimes properly in the type, and figuratively in the antitype, as Psal. 2:9. 'Thou shalt break them with a rod of iron.' Compare 2 Sam. 12:31. Sometimes figuratively in both, as Psal. 41:9. 'Yea mine own familiar friend—hath lifted up his heel against me;' which is meant of Ahitophel and Judas. Now the sense of the scripture must he but one, and not manifold, that is, quite different and no wise subordinate one to another, because of the unity of truth, and because of the perspicuity of the scripture.

2. Where there is a question about the true sense of scripture, it must be found out what it is by searching other places that speak more clearly, the scripture itself being the infallible rule of interpreting scripture. Now that it is so, appears from the following arguments.

(1.) The Holy Spirit gives this as a rule, 2 Pet. 1:20, 21. After the apostle had called the Christians to take heed to the scripture, he gives them this rule for understanding it, 'Knowing this first, that no prophecy of the scripture is of any private interpretation, tes ideas e-piluseos, of our own exposition. For the prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost.' As it came; so it is to be expounded: but it came not by the will of man; therefore we are not to rest on men for the sense of it, but holy men speaking as they were moved by the Holy Ghost, and so never erring; therefore we are to look to the dictates of the same Spirit in other places.

(2.) There are several approved examples of this, comparing one scripture with another, to find out the meaning of the Holy Ghost; as Acts 15:15. 'And to this agree the words of the prophet,' &c. The Bereans are commended for this, Acts 17:11. Yea, Christ himself makes use of this to shew the true sense of the scripture against the devil, Matth. 4:6. 'Cast thyself down, (said that wicked spirit): for it is written, He shall give his angels charge concerning thee,' &c. Ver. 7. 'It is written again, (says Christ), Thou shalt not tempt the Lord thy God.' And thus our Lord makes out the true sense of that scripture, that it is to be understood only with respect to them who do not cast themselves on a tempting of God. Some more will occur concerning this point under the next head.

This then is the great, chief, and infallible rule of interpretation of scripture, to compare one passage with another. Other things may be added as helps and means in order to find out the true sense.

1. The knowledge of the Hebrew and Greek, in which languages the prophets and apostles wrote, is an excellent mean to the right understanding of the scriptures. These original tongues are the best commentaries on scripture; and many times it is found so by those that know them.

2. Diligently consider the scope and design of the Holy Ghost in the portion of scripture where ye find difficulty, the coherence and context, with all circumstances going before and following. Nullo est objectio in lege quœ non habet solutionem in latere says a rabbi, Quis scopus, impellens, sedes, tempusque, locusque, et modus, hœc septem scripturœ attendito lector.

3. Distinguish proper from improper words. The scripture frequently uses improper and figurative expressions, which, if taken as the letters sound, will found a very absurd sense.

4. The commentaries of godly and learned writers are not to be neglected.

5. The reading also of profane history is of notable use in the knowledge of the prophetical writings. And the knowledge of the Jewish customs brings great light to the scriptures.

6. Lastly, Always take heed to the analogy of faith, and see there be no deviating therefrom: for the Spirit of God speaking in the scripture is always one and the same; and therefore we are never to think that one scripture can be contrary to another, or the known doctrine of the Bible and the form of sound words: e. g. 'This is my body which is broken for you;' it cannot be so understood as if Christ's body were locally present in the sacrament; 'because we believe, according to the constant doctrine of scripture, that Christ is ascended into heaven, and will come again at the last day; and till then the heavens must contain him. So we must not take the words literally, when it is contrary to modesty, as when Isaiah is bid go naked, Isa. 20:2.; or to piety, to cut off the right hand, &c. More particularly,

1. Go to God for his Spirit to teach you, Psal. 119:18. It is Christ's work to give people to understand the scriptures. If you would know what Paul says, pray for the spirit by which he wrote.

2. Take heed of a carnal, earthly, and fleshly mind. When the heart is carnal, the mind is much blinded, and so utterly unfit for searching the scriptures.

3. Endeavour to be exercised unto godliness. An exercised frame proves sometimes an excellent commentator.

4. Lastly, Endeavour to practise what you know.

IV. I proceed to shew that the spirit of God speaking in scripture is the supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest.

This is a very important point, and upon it depends the whole of religion. One man says so, another roan says otherwise: the question is, Who shall be judge, and to whose determination are we to stand and acquiesce in? Four sundry ways do men go here.

First, Enthusiasts set up the private spirit, and its revelations, without the Spirit, for the judge of controversies. But whatever these may pretend, the scripture is our only rule. For,

1. Whatever revelation or light men may pretend to, God binds them and us to the written word, Isa. 8:20. 'If they speak not according to the scriptures,' it is not true light, but 'because there is no light in them,' that makes it so: for going against the word, they shew themselves to be acted with a spirit of delusion, 1 John 4:6.

2. The Apostle Paul devotes them to a curse, though they were angels, who preach any other gospel than what he preached, and the Galatians received from his hand, Gal. 1:8, 9; not only a gospel contrary to it, but another, any thing diverse from or besides it, though not contrary to it. And if it be contrary the Spirit is contrary to himself, for he is the author of the scriptures.

3. We are commanded to 'try the spirits,' 1 John 4:1. Now, how must they be tried but by a rule; and what rule have we to try them by but the written word? This was the rule which the Bereans made use of to try the spirit of the apostles, for which they are highly commended. It is that rule which Christ sends the Pharisees to try his own doctrine by, John 5:40. But by the scriptures we cannot try the spirits, unless we lay them to that rule, and observe whether or not the spirits speak as the scriptures do; and then how can the new revelations be received?

4. The spirit's revelations are either a complete or partial rule. If our complete rule, then the scriptures are useless which is blasphemous, and contrary to all those commands that requires us to give attendance to the reading, searching, &c. of them. If they be a partial rule only, then they either teach according to the scripture, or not. If according to it, then it is no new revelation, but what the scripture already affords us. If not, it is because there is no light in them, Isa. 8:20.

There is one scripture that we must more narrowly inquire into, both because it is abused by the adversaries in this point, and affords us an argument for our doctrine, The passage is, 2 Pet. 1:19. 'We have also a more sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts.' Enthusiasts here, by the day-star arising in the heart, understand some extraordinary revelation and light which God sets up in the soul, which when it is set up, the person is to take heed to the written word no longer. But, (1.) Whither would these men drive us? They tell us, that all men have a light within them, according to which they must walk; and this is the spirit within us; yet must we still expect a new light to torn us off from the scriptures; (2.) The apostle here plainly prefers the word of prophecy unto an immediate voice from heaven, and that in the very same thing wherein they both agree: how much more preferable is the scripture to new revelations? (3.) This supposes, that the apostles and believers in those days had not this light; for they say, 'We have a more sure word of prophecy, whereunto ye do well that ye take heed.' This being so, we envy not the Quakers their light, which the apostles and these Christians were strangers to.

Some by the day dawning and the day-star arising understand the more clear dispensation which they suppose is to come in the latter days. Others understand by it the sight of God and Christ in glory, till which time the scriptures must be made use of, but no longer. Others understand this as spoken to the believing Jews in reference to the prophets of the Old Testament, to which they did well to take heed, till their gospel light should shine more clearly. Some say, the word until is not to be taken exclusively of the time following that dawning of the day, and day star arising; and thereby understand simply more clear light arising after some darkness, which the people of God may be in for a time; till which light arising they are to take heed to the scriptures; not that they are then to give over taking heed to them. Laying aside that which relates to a more clear dispensation yet to come, because it supposes that then the scriptures must be laid aside, which is very contrary to the scripture, for the Spirit shall never in this life justle out the word, but his office is to teach, not new things unwritten, but whatever Christ spoke to his disciples: 'He shall bring all things to your remembrance, (says he), whatsoever I have said unto you,' John 14:26: Laying aside that, it is hard to determine which of the rest is indeed the true meaning of the apostle. Only it seems to bid fairest for the apostle's sense, to say, that he speaks of the more clear knowledge of Christ which the believers at that time were afterwards to have, till which time they did well to take heed to the prophetical word, as it is in the Greek; that is, to the doctrine of the prophets who prophesied of Christ; not that they were then to lay by the use of the prophets, but that then they would be of less use to them than before, when they should attain to a more clear gospel-light; as the candle is of less use when the day dawns than it was before, though it be still useful. And I think it abundantly plain, that the word of prophecy is not here to be understood generally of the whole scripture, as the other interpretations seem to take it, but particularly of the doctrine of the prophets concerning Christ and the gospel, as appears from the phrase, the prophetic word, and the first verse of the following chapter, where he speaks of false prophets that were among the people of the Jews. So by the day-star I understand Christ himself, who is called the morning star, Rev. 22:16. It is true it is here Pharphoros, but there oster ornithes: but, for ought I know, the first of these is, apax legomenon; and though the words be different, the sense is the same, one thing gets but different names. And Christ is called the day-star or morning-star, which we know are both one thing; because, (1.) As the morning star is the most eminent among the stars, and most lucid, as appears by its shining when the appearance of the sun makes the rest disappear; so there is none like Christ among the sons, Cant. 2:3. (2.) As the day-star puts an end to the dark night, so doth Christ's arising in the soul put an end to the night of spiritual darkness. Never was the sight of the day-star so refreshful to the weary traveller in the night, as Christ's appearance in and to the soul; only the apostle calls him here rather the day-star than the sun, because he is speaking of his appearance in this life, whereas the full knowledge of him is deferred till his second coming. So the day-dawning is easily understood. And this is expected to rise not absolutely, but comparatively in respect of degrees of fuller manifestation, as he promises to those that continue in his word, and are his disciples indeed, that they shall know the truth, viz. more fully, John 8:31, 32. And that passage, Hos. 6:3. 'Then shall we know, if we follow on to know the Lord: his going forth is prepared as the morning,' doth excellently serve to shew us this truth. So there he hath respect to this further manifestation of Christ which they were afterwards to have: but they are not then to give over the prophetic word; for, as was before noticed, the word until is not always exclusive of the following time, as Psal. 110:1. 2 Sam. 6 ult.

Now, if the writings of the prophets be more sure than a voice from heaven, and Christians are commended for taking heed to the same; and when the day-star ariseth in the heart, it shews only the same thing more clearly. What place is there left for new revelations against or besides the scriptures?

Secondly, The Papists set the church upon the tribunal: but what that church is, they do not agree among themselves, whether it be the pope, or a council, or both together. However, they assert that there is in the church a visible and infallible judge of controversies in religion. This we deny, and far more that the pope, or a council approved by him, is such a judge. For,

1. The scripture makes no mention of any such judge, in any of the places where the officers of the church are reckoned up, as Rom. 12:7, 8. 1 Cor. 12:28. Eph. 4:11 nor any where else. And though negative theology, as they say, is not argumentative, yet that cannot have place here, unless we deny the perfection of the scripture, which we have proved already. A positive institution is requisite here.

2. Our faith must not lean upon the testimony or authority of man, 1 Cor. 7:23. 'Be not the servants of men,' not bodily but spiritually; 2 Cor. 1:24. 'Not that we have dominion over your faith;' where the apostle declines, in his own name, and in the name of his fellows, the being of such a judge. But our faith leans on the word of God, Eph. 2:20. 'And are built on the foundation of the prophets,' &c.

3. The doctrine of the church should be examined by the scriptures, Acts 17:11. 'These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether these things were so.' Now he whose sentence is to be examined by another, cannot be the supreme judge of controversies. See Isa. 8:20. 'To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.'

4. Neither pope nor council, conjunctly nor severally, have such properties as are requisite to constitute a supreme judge in controversies of religion; they have no infallibility, or testimony thereof; yea, they have many ways deceived and been deceived. We may appeal from them, as being bound to the scriptures, as well as others. And the church, be what it will, must not be judge in its own cause.

5. Lastly, Here is a controversy in religion, Who is the supreme judge of controversy in religion? Who must decide this, or be supreme judge here? The church cannot, neither pope nor council so decide it in their own favour. That were absurd. Wherefore the Papists themselves are obliged to make another judge of this controversy; and if so, why not of all?

Thirdly, The Socinians set up reason to be the supreme judge of controversies in religion, to whose determination we ought to stand, and therein to acquiesce. There is no doubt but we have much use for reason in matters of religion; as, (1.) To perceive and understand the things revealed in the scripture, Matth. 13:51. (2.) To collate them one with another, Acts 17:11. (3.) To explain the same, Neh. 8:8. (4.) To argue from the scriptures, Matth. 21 ult. (5.) To vindicate the truths from objections, Rom. 9:19, 20. That it is not the judge nor the rule, that is, that reason ought not to be admitted of itself, and according to its principles, to determine controversies of religion, is what we assert. To illustrate this by an example, the scripture says, These three are one; we say we plainly perceive the scripture says so; and therefore, though our reason cannot comprehend, we will believe it, because it is plain the scripture says so. They say, they cannot believe that there are three persons in the Godhead, and not three gods, because reason is against it; and therefore finding the thing unagreeable to reason, though it were in ever so plain words found in the scripture, they will not believe (as they pretend) it means as the words sound, but will fasten another meaning on the words though never so far fetched. And that it may not be thought that this is the same way that the orthodox go too, in explaining scriptures that are understood figuratively, I shall give an example of that too. The scripture says, Christ is a vine, a door, the bread is his body, &c. We know indeed that this is contrary to reason if expounded literally: but that is not the prime reason why we reject the literal meaning, and on which we build our faith as to the true meaning, as the case is with the Socinians, but because it agrees not with other scriptures to understand it so; which testify that Christ is God and man. Now, that reason is not the supreme judge of controversies in religion, is proved by the following arguments.

1. Reason in an unregenerate man is blind in the matters of God, 1 Cor. 2:14. 'The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him: neither can he know them, because they are spiritually discerned;' Eph. 4:17, 18. Eph. 5:8. Except. This only respects reason not illustrated by divine revelation. Ans. By that illustration of reason by divine revelation, they understand either subjective or objective illustration. If they understand it of subjective illustration, they quit that article of their religion, wherein they believe that the mind of man is capable of itself, without the illumination of the Spirit, to attain sufficient knowledge of the mind of God revealed in the scripture. If of objective illustration, by the mere revelation of these truths, then it is false that they assert: For the apostle opposes here the natural man to the spiritual man; and therefore by the natural man is understood every unregenerate man, even that has these truths revealed to him; for, says the apostle, 'they are foolishness unto him.' Now, how can he judge them foolishness if they be not revealed?

2. Reason is not infallible, and therefore cannot be admitted judge in matters concerning our souls. Reason may be deceived. Rom. 3:4 and is not this to shake the foundations of religion, and to pave a way to scepticism and atheism? Except. That is not to be feared where sound reason is admitted judge. But why talk they of sound reason? The adversaries themselves will yield, that reason is unsound in the most part of men. We say, that it is not fully sound in the world; for even the best know but in part; darkness remains in some measure on the minds of all men.

3. Reason must be subject to the scripture, and submit itself to be judged by God speaking there, 2 Cor. 10:4, 5. 'The weapons of our warfare are—mighty—to the pulling down of strong holds, casting down imaginations,—and bringing into captivity every thought to the obedience of Christ.' Matters of faith are above the sphere of reason; and therefore as sense is not admitted judge in those things that are above it, so neither reason in those things that are above it, 1 Tim. 3:16.

4. If reason were the supreme judge of controversies, then our faith should be built on ourselves, and the great reason why we believe any principle of religion would be, because it appears so and so to us; which is most absurd. The scripture teaches otherwise, 1 Thess. 2:13. 'Ye received it not as the word of men, but as it is in truth the word of God.' Most plainly does our Lord teach this, John 5:34, 'I receive not testimony from men;' chap. 5:39. 'Search the scriptures.'

Fourthly, The orthodox assert the supreme judge of controversies in religion to be the Holy Spirit speaking in the scriptures. This is proved by the following arguments.

1. In the Old and New Testaments, the Lord still sends us to this judge. So that we may neither turn to the right hand nor left from what he there speaks, Deut. 5:32 and 17:11. 'According to the sentence of the law which they shall teach thee;' Is. 8:20. 'To the law and to the testimony,' &c.; Luke 16:29. 'They have Moses and the prophets; let them hear them;' John 5:39. 'Search the scriptures.' Some hereto refer that passage, Matth. 19:28. 'Verily I say unto you, that ye which have followed me in the regeneration, when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones judging the twelve tribes of Israel.' In this sense it must be meant of the doctrine they taught as dictated to them by the Holy Ghost.

2. It was the practice of Christ and his apostles to appeal to the Spirit speaking in the scriptures, Matth. 4 where Christ still answers Satan with that, 'It is written,' And so while discoursing with the Sadducees about the resurrection, Matth. 22:31, 32. So also in John, chap. 5 and 10 and Luke 24:44. And so did others, Acts 17:11 and 26:22, 23. 2 Pet. 1:19. Acts 15:15, 16. A careful examination of which passages I recommend to you for your establishment in the truth.

3. To the Spirit of God speaking in the scriptures, and to him only, agree those things that are requisite to constitute one supreme Judge. (1.) We may certainly know that the sentence which he pronounces is true, for he is infallible being God. (2.) We cannot appeal from him, for he is one above whom there is none. (3.) He is no respecter of persons, nor can be biassed in favour of one in preference to another.

Having discussed the doctrinal part of this subject, I shall now conclude with two or three inferences.

Inf. 1. People then should diligently read and study the holy scriptures, in order to their knowing what to believe and what to do. As the scripture is the only rule and test of faith and obedience, let us accomplish a diligent search into it, that we may understand all matters to be believed and practised in order to our salvation, and reject every dictate and every precept, come from what quarter it will, if it be not taught us in the sacred records. We are not to believe any thing to be an article of faith, or a duty that we are to perform, unless it has the sanction of the Spirit of God in the written word, and be enjoined us by that infallible Judge. Let it then be our daily care and principal study to acquaint ourselves with the word of God, and draw from that infallible treasury all our knowledge as to faith and practice.

2. How dangerous must it be to maintain opinions and practices which are evinced to be contrary to the word of God? How hazardous must be the state of those who hold doctrines contrary to and eversive of the foundations of Christianity? Many such doctrines are taught and propagated in our day; such as the tenets of Socinians and Arians, who degrade the Son of God to the rank of a mere creature, and deny his supreme Godhead and essential glory, and impugn his satisfaction; the Arminians, who overturn the doctrine of original sin, assert free will, and stickle for the resistibility of grace, and other things eversive of the doctrine of the Bible; and others who set up creeds, confessions, and covenants of human manufacture, in the place of the infallible oracles of truth.

3. How worthy of reproof are they who make no conscience of reading the scriptures? They seldom look into them, or at most only on a sabbath-day, without giving attention to what they read; and so are grossly ignorant of the first principles of religion.

4. Religion, if it be of the right sort, will be practical religion. A blind obedience, or ignorant obedience, to some of the duties of religion is no better than bodily exercise, which profiteth little. All right obedience flows from a principle of faith in the heart. True faith will always be productive of, and accompanied with good works. And it is in vain for men to say they have religion, unless they abound in all the fruits of righteousness, which are by Jesus Christ unto the praise and glory of God. Let us then shew our faith by our works, in having a respect unto all the commands of God, and doing whatsoever he has enjoined us in his word.

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