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our desires reach up to those things which we should make stepping-stones of. Let us earnestly implore divine grace, to cure this disorder of our hearts, and give them a bias to more excellent things, and the enjoyment of that which will survive the grave, and not perish with the wrecks of time, and the dissolution of the world.
4. The soul of man is immortal, seeing to enjoy God for ever is its ultimate and supreme happiness. God is immortal, and so must the soul be too, which can never be satisfied but in this never-dying being. The body too must rise again, seeing, God is the God and portion of the whole man. Now, God is not the God of the dead, but of the living. Can that thinking and immaterial substance which eagerly desires happiness, and can find it no where bat in the immortal God, perish with the body, and all its thoughts and desires be extinguished in the grave ? No; its chief happiness will subsist for ever, and so will the soul too. And both soul and body, which were united to God here, shall continue to be united to him for ever, after the resurrection. Let us then seek to be united to God here, that we may be happy with and in him for ever.
5. When God and the creature come in competition, we must renounce the creature, and cleave to God only, Luke xiv. 33. God is the chief good, and to glorify and adhere to him at all times, and in all cases, and amidst all trials, is our great duty, a duty absolutely required of us, If we are reduced to that dilemma, that we must either give up with the creature, or any worldly goods or possessions, or even life itself, or give up with and deny God and his cause, we must give up with and abandon the former, and not prefer them to the glory of God, which we ought always to study as our main end, and account our chief happiness and joy.
6. Here is a rule to try doctrines by, and also prac. tices. Whatever doctrine tends to glorify God, and promote his honour in the world, is certainly from God, and is to be embraced. And whatever practices have that same tendency, they are good, and deserve to be imitated. Whereas any doctrine that tends to dishonour God, to rob him of his glory, and set the crown upon the creature's head, to depreciate the free grace of God, exalt the power of nature and of free-will, in opposition to the efficacious and irresistible grace of God, as the doctrines of the Pelagians, Papists, Arminians, and others do, is not from God. Neither is any doctrine or opinion that robs the Son of God of his essential dignity, supremacy, independency, and equality with the Father, to be received, because it is not of God, who will have all men to honour the Son even as they honour the Father.
Lastly, Let this then be your main and chief work, to glorify God, and to seek to enjoy him. And hence see the absolute need of Christ, and faith in him; for there is no glorifying of the Father without the Son, 1 John ii. 23. and no enjoying of God, but through him. No sacrifice is or can be accepted, unless offered upon this altar ; and there is no coming into the chamber of presence, but as introduced by Christ.
THE DIVINE AUTHORITY OF THE SCRIPTURES.
2 Tim. iii. 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 enjoy. ment 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
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 Testa
ment 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.'
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 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. viii. 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 testanient, dictating it to the holy penmen. 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
Thus they only differ in circumstances, while the substantials 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 Qld Testament ending with the prophecy of sending Christ and John the Baptist, Mal
. iv. 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 xxiv. 44. of the writings of Moses, the Prophets, and the Psalms.
* See more on this subject in the author's View of the Covenant of Grace, head 4. title, Christ the Testator of the Covenant.
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 Testainent, 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