LECTURE VII. 2 TIMOTHY iii. 16, 17. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works. 66 We have arrived at the consideration of Scripture, as a rule and law of life adequate to the "wishes and the wants of the individual believer." In taking the words of the text as an introduction to this subject, it is not necessary to perplex the question by entering into any critical niceties. It will be sufficient to repeat what was assumed concerning the two immediately preceding verses in the opening Lecture; namely, that they cannot Lect. i. p. 1. reasonably be understood otherwise than of the whole volume of canonical Scripture, as it is now Hooker, presented to ourselves; and that, in their most lity, book i. important application, every individual Christian §. 14. has certainly a share in them. Whatever difference might arise from setting forth their peculiar application to teachers, is, comparatively, of little consequence. Eccles. Po One remark may be added, concerning the verses of the text, with reference to the general argument of the foregoing Lectures; viz. that, however understood, they justify the weight therein attached to the Scriptures of the Old Testament, as essentially connected with the New. And this confirmation is most valuable. For though the New Testament without the Old might possess a much more popular attraction, as a code of morals only; it would not be (as we contend it is) so profitable for doctrine. And thus losing its foundation, where it rests in the very depth of the individual conscience, its consequent peculiar power of satisfying to the full the existing necessities of man would decay and fall. Now, in proceeding to the inquiry before us, there is a preliminary point which I would desire, at all hazards, to state (or recapitulate) distinctly. It relates to the true posture of every question concerning God's goodness, in respect of his dispensations to man, among persons living in the light, and called to the obedience of an acknowledged revelation from heaven. This question is, unhappily, too often mistaken. We are apt to treat it as an abstract question; whereas it is, really, a practical one. In other words, we are too ready to venture on the more abstract and hypothetical discussion of it, before we have been thoroughly convinced in our own hearts, by practical experiment, that GOD is good. Hence we are ensnared frequently to travel beyond 48. prehend, that our true business, rather, is (at least in the first instance) to speculate neither for the one nor for the other, (as was suggested in the last Lect. vi II. §. 1. Lecture ;) but to observe and estimate for ourselves. He that has given us our portion, also gave them theirs. If he is good and just to us, he was good and just to them. We shall be tried, neither in the balance of the Jews, nor in that of the Heathen: the word which CHRIST hath spoken, John xii. the same shall judge us in the last day. This view of the divine goodness is of primary importance in considering the fulness of holy Scripture to satisfy the wants and condition of an individual; because it strikes, in the outset, at the very root of all rebellious, or timorous, or peevish discontent grounded on the condition of other people. He that complains, and refuses to be satisfied, when he himself has no wrong to be redressed, may receive his answer from our Saviour's parable; I do thee Matt. xx. no wrong Take that thine is, and go thy way. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? 13, &c. -and he may trace the features of his own disposition in the likeness of the jealous complainer. He (on the contrary) who, through personal conviction, has learnt to assure himself that he may with safety trust his Maker, has passed his main difficulty in the beginning; and instead of keeping “doubt" as a phantom always before him, is enaActs viii. bled honestly to go on the rest of his way rejoicing. Wherefore, looking to the state of our own knowledge, and the tenor of our own dispensation, the important question seems to be; "Is the Almighty, 39. Lect. i. as a supreme governor and lawgiver, good to our"selves?" Does he offer to ourselves terms, such as we can comply with? Does he vouchsafe unto ourselves means and motives sufficient to meet the necessities of our condition? Proceeding, then, upon the same principles with which we started in our commencement, I assume, that to us is certainly revealed a knowledge of these influential doctrines: of the "perfect purity "and holiness of God;" of the "original cor"ruption of man ;" of " atonement by the blood of JESUS CHRIST;" of the " resurrection to eter"nal life;" of "sanctification by the HOLY "SPIRIT;" of the "necessity of faith, as a prin 66 ciple of living" of the "authenticated truth, "that this our present state is by design left an 'imperfect one, inasmuch as it is a state of trial; "but that there is another state to come, wherein "all things will be made straight." Other points of belief, not less important to a right and adequate apprehension of the sacred Volume, but of a complexion more specifically theological, I forbear to mention, as not strictly falling in with the present purpose. These now enumerated are, as I conceive, the essential and influential forms, in which all Christian doctrines come to action; and therefore, those with which we have to do. For let it be remembered what our object is; viz. not to unfold or vindicate these or any doctrines, either originally, or in detail; but viewing them as established, to maintain the authority of that Volume, which contains them, as a "rule and law "of life." I would, that the natural and lawful subjects of Christian discipline did but consider more simply, and more seriously, this great thing; that to him James iv. that knoweth to do good, in an especial measure, and doeth it not, to him that very knowledge is sin. We have a rule and law of life prescribed to us in Scripture, which represents itself as a positive talent given, of which a specific account must be returned; it challenges us, on our personal peril, making appeal to a life to come. Nay, (if I have any just apprehension of what the spirit and power of the Gospel is,) it challenges an acceptance of itself, not vague or partial, but peculiar and entire : neither will it be satisfied with any other; and neglect or refusal of this, alone, may prove a fatal N 17. |