Of the Scriptures

Quest. II. WHAT rule hath God given to direct us how we may glorify and enjoy him?

Ans. The word of God (which is contained in the Scriptures of the Old and New Testament) is the only rule to direct us how we may glorify and enjoy him.

2 Tim. iii. IG., “All scripture is given by inspiration of God,” &c. By scripture is understood the sacred book of God. It is given by divine inspiration, that is, the scripture is not the contrivance of man’s brain, but of a divine original. The image of Diana was had in veneration by the Ephesians, because they did suppose it fell from Jupiter, Acts xix. 213. This book then of the holy scripture is to be highly reverenced and esteemed, because we are sure it came from heaven, 2 Pet. i. 21. The two Testaments are the two lips by which God hath spoken to us.

Q. How doth it appear that the scriptures have a jus divinum, ’ a divine authority’ stamped upon them?

A. Because the Old and New Testament are the foundation of all religion. If their divinity cannot be proved, the foundation is gone on which we build our faith. J shall therefore endeavour to ev’ince this gi-eat truth, that the scriptures are the very word of God. I wonder whence the scripture should come, if not from God! — I. Bad men could not be the authors of scripture. Would their minds be employed in indicting such holy lines? Would they declare so fiercely against sin? — 2. Good men could not be the authors of scripture. Could they write in such a strain? or could it stand with their grace to counterfeit God’s name, and put, “Tluis saith the Lord,” to a book of their own devising? — 3. Nor could any angel in heaven be the author of scripture:

Because, 1. The angels pry and search into the abyss of gospel-mysteries, 1 Pet. i. 12., which implies their nescience of some parts of scripture; and sure they cannot be authors of that book which themselves do not fully understand. Besides, 2. VHiat angel in heaven durst be so arrogant as to personate God, and say, “I create,” Isa. lxv. 17., and “I the Lord have said it,” Numb. xiv. 35.? So that it is evident, the pedigree of scripture is sacred, and it could come from none but God himself.

Not to speak of the harmonious consent of all the parts of scrij)ture, there are seven cogent arguments which may evince it to be the word of God.

1. By its antiquity. It is of ancient standing. The gray hairs of scripture make it venerable. No human histories extant reach farther than since Noah’s flood; but the holy scripture relates matters of fact that have been from the beginning of the world; it writes of things before time. Now, that is a sure rule of Tertullian, “That which is of the greatest antiquity, — idverumqvod primiim, — is to be received as most sacred and authentic.”

2. We may know the scripture to be the word of God, by the miraculous preservation of it in all ages. The holy scriptures are the richest jewel that Christ hath left; and the church of God. hath kept these public records of heaven Uiat they have not been lost. The word of God hath never wanted enemies to oppose, and, if possible, to extirpate it. They have given out a law, concerning scripture, as Pharaoh did the midwives concerning the Hebrew woiy.en’s children, to strangle it in the birth; yet God hath preserved this blessed book inviolable to this day. The devil and his agents have been blowing at scripture light, but could never prevail to blow it out, — a clear sign that it was lighted from heaven. Nor hath the church of God, in all revolutions and changes, only kept the scripture that it should not be lost, but that it should not be depraved. The letter of scripture hath been preserved, without any corruption, in the original tongues. The scriptures were not corrupted before Christ’s time, for then Christ would never have sent the Jews to the scriptures; but he sends them to the scriptures, John v. 39., “Search the scriptures.” Christ knew these sacred springs were not muddied with human fancies.

3. The scripture appears to be the word of God, by the matter contained in it. — 1. By its profundity. The mystery of scripture is so abstruse and profound, that no man or angel could have known it had it not been divinely revealed. That eternity should be born; that He who tlmnders in the heavens should cry in the cradle; that He who rules the stars should suck the breasts; that the Prince of life should die; that the Lord of glory should be put to shame; that sin should be punished to the full, yet pardoned to the full; who could ever have conceived of such a mystery, had not the scripture been the oracle to reveal it to us? So, for the doctrine of the resurrection: that the same body which is crumbled into a thousand pieces, should rise idem numero, the same individual body, ‘for else it were a creation not a resurrection )l,ow could such a sacred riddle, above all human disquisition, be known, had not the scripture made a discovery of it ? — 2. By its purity. It is, for the matter of it, so full of goodness, justice, and sanctity, that it could be breathed from none but from God; the holiness of it shows it to be of God, it bears his very image. The scripture is compared to silver refined seven times, Ps. xu. 6. This book of God hath no errata in it; it is a beam of the Sun of Righteousness, — a crystal stream flowing from the fountain of life. All laws and edicts of men have had their corruptions, but the word of God hath not the least tincture, it is of a meridian splendour, Ps. cxLx, 140., “Thy word is very pure,” like

wine that comes from the grape, which is not mixed nor adulterated. It is so pure, that it purifies every thing else, John xvii. 17.,” Sanctify them through thy truth.” The scripture presseth holiness, so as never any book did; it bids us live “soberly, righteously, godly,” Tit. ii. 12. Soberly, in acts of temperance; righteously, in acts of justice; godly, in the acts of zeal and devotion. It commends to us whatever is just, lovely, and of good report, Phil. iv. 8. This sword of the Spirit. Eph. vi. 17. cuts down Aicc. Out of this tower of scrij)ture is thrown down a millstone upon the head of sin. The scripture is the royal law, which commands not only the actions, but affections; it binds the heart to its good behaviour. Where is there such holiness to be found, as is digged out of this sacred mine.’’ who could be the author of such a book, as God himself?

4. That the scripture is the word of God, is evident by its predictions; it prophesieth of things to come. This shows the voice of God speaking in it. It was foretold by the prophet, “A virgin shall conceive,” Isa. vii. 14.; and, the “Messiah shall be cut off,” Dan. ix. 26. The scripture furetels things that should fall out many ages and centuries after; as how long Israel should serve in the iron furnace, and the very day of their deliverance, Exod. xii. 41., “At the end of the four hundred and thirty years, even the self-same day, it came to pass, that the host of the Lord went out of Egypt.” This ])rediction of future things, merely contingent, and not depending upon natural causes, is a clear demonstration of its divine original.

5. The impartiality of those men of God, who wrote the scriptures. They do not spare to set down their own failings. A’hat man that writes an history would black his own face, viz., record those things of himself that might stain his reputation? Moses records his own impatience when he struck the rock, and tells us, therefore he could not enter into the land of promi.se; David writes of his own adultery and bloodshed, which stands as a blot in his scutcheon to succeeding ages; Peter relates his own pusillanimity in denying Christ; Jonah sets dewn his own passions, “I do well to be nnfjry to the (loath.” Siirclv, had not their pen 1)0011 frai(lo(’ by God’s own hand, they would never have written that which did reflect dishonour upon themselves! Men do usually rather hide their blemishes than publish them to the world: but these penmen of holy scripttire eclipse their own name, — they take away all the <]^l<)ry from themselves, and give the glory to Gtxl.

6. The mighty power and efficacy the word hath had upon the souls and consciences of men. — 1. It hath changed their hearts. Some by reading of scripture have been turned into other men, they haA-e been made holy and gracious. By reading other books the heart may be warmed, but by reading this book it is transformed, 2 Cor. iii. 3., “Ye are manifestly declared to be the epistle Christ, written not with ink, but with the Spirit of the living God.” The word was copied out into their hearts, and they were become Christ’s epistle, so that others might read Christ in them. If you should set a seal upon marble, and it should make an impression upon the marble, and leave a print behind, there were a strange virtue in that seal: so, when the seal of the word leaves a heavenly print of grace upon the heart, there must needs be a power going along with that word no less than divine. — 2. It hath comforted their hearts. When Christians have sitten by the rivers weeping, the word hath dropped as honey and sweetly revived them. A Christian’s chief comfort is drawn out of these wells of salvation: Rom. xv. 4., “That we through comfort of the Scriptures might have hope.” When a poor soul hath been ready to faint, he hath had nothing to comfort him but a scripture-cordial. When he hath been sick, the word hath revived him: 2 Cor. iv. 17., “Our light affliction, which is but for a moment, worketh for us a far more e.vceedin<r and eternal weiijht of glory.” When he hath been deserted, the word hath drop, ped in the golden oil of joy into his heart: Iam. iii. 31., “Tiic Lord will not cast off for ever.” He may change his providence, not his purpose; he may have the look of an enemv, but the heart of a father. Thus the word hath a power in it to comfort the heart: Ps. cxix. 50.,” This is my comfort

in mine affliction; for thy word hath quickened me.” As the spirits are conveyed through the arteries of the body; so divine comforts are conveyed through the promi.ses of the word Now the scriptures having such an exhilarating, heart-comforting power in them, it shows clearly that they are of God, and it is he that hath put this milk of consolation into tlieso breasts.

7. The great miracles wherewith the Lord hath confirmed scripture. Miracles were used by Moses, Elijah, Christ, and continued many years after by the apostles, to confirm the verity of the holy scriptures. As props are set under weak vines, so these miracles were set under the weak faith of men, that if they would not believe the writings of the word, yet they might believe the miracles. We read of God’s dividing the waters, — making a causeway in the sea for his people to go over, — the iron swimming, — the oil increasing by pouring out, — Christ’s making wine of water, — his curing the blind, — and raising the dead: thus God hath set a seal to the truth and divinity of the scriptures by miracles.

Object. T/te papists indeed cannot deny hut that the scripture is divine and sacred; but they affirm that quoad nos, ’ with respect to us,’ it receives its divine authority from the church; and they briny that scripture, 1 Tim. iii. 1;”)., tvherc the church is said to be ’ the ground, and pillar of indli.’

Ans. It is true, the church is the pillar of truth; but it doth not therefore follow, that the scripture hath its authority from the church. The king’s proclamation is fixed on the pillar, tlic ])illar holds it out, that all may read, but the proclamation doth not receive its authority from the ])illar, but from the king; so the church holds forth the scriptures, but they do not receive their authority from the church, but from God. If the word of God be divine, merely because the church holds it forth, then it will follow, that our faith is to be built upon the chinch and not upon the word; contrary to that, Eph. ii. 20., “Built upon the foundation (that is the doctrine) of the ajtostlcs, and prophets.”

Q. Are all the books in the Bible of the same divine authority?

A. Those which we call canonical.

Q. / Vhy are the scriptures called canonical?

A. Because the word is a rule of faith, — a canon to direct our lives. The word is the judge of controversies, the rock of infallihility; that only is to be received for truth, which is consonant to, and agrees with scripture, as the transcript with the original. All maxims in divinity are to be brought to the touchstone of scriptui’e, as all measures are brought to the standard.

Q. Are the scriptures a complete rule?

A. The scripture is a full and perfect canon containing in it all things necessary to salvation: 2 Tim. iii. 15., “From a child thou hast known the holy scriptures, which are able to make thee wise unto salvation.” It shows the credenda — what we are to believe; and agenda — what we are to practise. It gives us an exact model of religion, and perfectly instructs us in the deep things of God. The papists therefore make themselves guilty, who go to eke out scripture with their traditions, to which they equalize it. The council of Trent saith, that the traditions of the church of Rome are to be received pari pietatis affectum — with the same devotion that scripture is to be received with; so bringing themselves under the curse, Rev. xxii. 18., “If any man shall add unto these things, God shall add unto him the plagues that are wi’itten in this book.”

Q. What is the main scope and end of scripture?

A. To chalk out a way to salvation. It makes a clear discovery of Christ: John XX. 31., “These things are written, that ye might believe that Jesus is the Christ, and that believing ye might have life through his name.” The design of the word is to be an examen whereby our grace is to be tried; a sea-mark to show us what rocks we are to avoid. The word is to sublimate and quicken our affections; it is to be our directory and consolatory ,•« it is to waft us over to the land of promise.

Q. Who shall have tJie power of interpreting scriptures?

The Papists do assert that it is in the power of the church. If you ask who they mean by the church, they say, the Pope who is head of it, and he is infallible;

so Bellarmine. But that assertion is false, because many of the Popes have been ignorant and vicious, as Platina aflirms, who writes of the lives of Popes. Pope Liberius was an Arian; and Pope John XII. denied the immortality of the soul; therefore Popes are not fit interpreters of scripture. Who then?

A. The scripture is to be its own interpreter, or rather the Spirit speaking in it; nothing can cut the diamond but the diamond; nothing can interpret ocripture but scripture; the sun best discovers itself by its own beams; the scripture interprets itself in easy places to the understanding. But the question is concerning hard places of scripture where the weak Christian is ready to wade beyond his depth. Who shall interpret here?

A. In the church, God hath appointed some to expound and interpret scripture; therefore he hath given gifts to men; the several pastors of churches, like bright constellations, give light to dark scriptures: Mai. ii. 7., “The priest’s lips should keep knowledge, and they should seek the law at his mouth.”

Q. Ihit this is to pin our faith upon men?

A. We are to receive nothing for currant but what is agreeable to the word. As God hath given to his ministers gifts for the interpreting obscure places, so he hath given to his people so much of the spirit of discerning, that they can tell (at least in things necessary to salvation) what is consonant to scripture, and what is not: 1 Cor. xii. 10., “To one is given a spij*it of prophecy, to another discerning of spirits.” God hath endued his people with such a measure of wisdom and discretion, that they can discern between truth and error, and judge what is sound, and what is spurious: Acts xvii. 11., “The Bereans searched the scriptures daily, whether those things were so.” They weighed the doctrine they heard, whether it was agreeable to scripture, though Paul and Silas were their teachers, 2 Tim. iii. 16.

Use lst. See the wonderful goodness ot God, who, besides the light of nature, hath committed to us the sacred scriptures. The heathens are enveloped with ignorance, Ps. cxlvii. 20., *’ As for his judgments they OF THE SCRIPTURES.

have not known them.” They have the oracles of the sybils, but not the writings of Moses and the apostles. How many live in the region of death where this bright star of scripture never appeared? We have this blessed book of God to resolve all our cases, to chalk out a way of life to us. John xiv. 22., “Lord, how is it thou wilt manifest thyself unto us, and not unto the world?” Seeing God hath given us his written word to be our directory, this takes away all excuses from men. No man can say, “I went wrong for want of light.” No, God hath given thee his word, as a lamp to thy feet; therefore now, if thou goest wrong, thou dost it wilfully. No man can say, “If I had known the will of God, I would have obeyed.” No, thou art inexcusable, O man! God hath given thee a rule to go by, he hath written his law with his own finger, therefore now, if thou obeyest not, thou hast no apology left. If a master leaves his mind in writing with his servant, and tells him what work he will have done, yet the servant neglects the work, that servant is left without excuse, John XV. 22., “Now you have no cloak for your sins.”

Use 2d. Is all scripture of divine inspiration? Is it a book made by God himself? Then this reproves: 1. The Papists, who take away part of scripture, and so clip the king of heaven’s coin; they expunge the second commandment out of their catechisms, because it makes against images; it is usual with them, if they meet with any thing in scripture which they dislike, either they put a false gloss upon it, or, if that will not do, pretend it is coirupted. These are like Ananias, who kept back part of the money, Acts v. 2. So they keep back part of the scripture from the people. This is an high affront to God, to deface and obliterate any part of his word; by this they bring themselves under that ■premunire. Rev. xxii. 19., “If any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life.” — Is all scripture of divine inspiration? — 2. It condemns the Antinomians, that lay aside the Old Testament as useless, and out of date; they call them Old Testament Christians. God

hath stamped a divine majesty upon both Testaments; and till they can shew me where God hath given a repeal to the Old, it stands in force. The two Testaments are the two wells of salvation: the Antinomians would stop up one of these wells, — they would dry up one of the breasts of scripture. There is much gospel in the Old Testament; the comforts of the gospel in the New Testament have their rise from the Old. The great promise of the Messiah is in the Old Testament, “A A’irgin shall conceive and bear a son.” Nay, I say more, the moral law, in some parts of it, speaks gospel, “I am the Lord thy God:” here is the pure wine of the gospel. The saint’s great charter, where God promiseth to “sprinkle clean water upon them, and put his Spirit within them,” is to be found primarily in the Old Testament, Ezek. xxxvi. 25, 26. So that they who take away the Old Testament, do, as Samson, pull down the pillars, they would take away the pillars of a Christian’s comfort. — 3, It condemns the enthusiasts, who, pretending the Spirit, lay aside the whole Bible: they say the scripture is a dead letter, and they live above it. What imprudence is this? Till we are above sin, we shall not be above scripture. Let not men talk of a revelation from the Spirit; suspect it to be an imposture. The Spirit of God acts regularly, it works in and by the word; and he that pretends to a new light, which is either above the word, or contrary to it, abuseth both himself and the Spirit, — his light is borrowed from him who transforms himself into an angel of light. — 4. It condemns the slighters of scripture: such are they, who can go whole weeks and months and never read the word. They lay it aside as rusty armour; they prefer a play or romance before scripture, the magnalia kgis are to them winulta. O how many can be looking their faces in a glass all the morning, but their eyes begin to be sore, when they look upon a Bible! Heathens die in the want of scripture, and these in the contempt of it. They surely must needs go wrong who slight their guide; such as lay the reins upon the neck of their lusts, and never use the curbing bit of scripture to check them, are carried to hell, and never stop. — 5. It condemns the abusers of scripture: (1.) Who do mud and poison this pure crystal fountain with their corrupt glosses; who wrest scripture, 2 Pet. iii. 16. The Greek word is, they set it upon the rack; they give wrong interpretations of it, not comparing scripture with scripture: as the Antinomians pervert that scripture. Num. xxiii. 21., “He hath not beheld iniquity in Jacob,” — hence they infer, God’s people may take liberty in sin, because God sees no sin in them. It is true, God sees no sin in his people with an eye of revenge, but he sees it with an eye of observation. He sees not sin in them, so as to damn them; but he sees it, so as to be angry, and severely to punish them. Did not David find it so, when he cried out of his broken bones? In like manner the Arminians wrest scripture, John V. 40., “Ye will not come to me;” here they bi’ing in free will. This text shews, 1. How willing God is that we should have life; 2. That sinners may do more than they do, — they may improve the talents God hath given them: but it doth not prove the power of free-will, for it is contrary to that scripture, John vi. 44., “No man can come to me, except the Father which hath sent me draw him.” These therefore wring the text so hard, as they make the blood come; they do not compare scripture with scripture. (2.) Who do jest with scripture; when they are sad, they take the scripture as their lute or minstrel, to play with, and so di’ive away the sad spirit, as that di’unkard I have read of, who having di’unk off his cups, called to some of his fellows,”

Give us of your oil, for our lamps are gone out.” In the fear of God, take heed of this. Eusebius tells us of one, who took a piece of scripture to make a jest of, but was presently struck with a frenzy and ran mad. And, it is a saying of Luther, Qiios Deus vidt perdere, &c. “Whom God intends to destroy, he gives them leave to play with scripture.”

Use 3d. Of exhortation. If the scripture be of divine inspiration, then be exhorted, 1.” To study the scripture. It is a copy of. God’s will; be scripture men, bible Christians. “I adore the fulness of scripture,” saith Tertullian. In the book of God are Bcatteied many truths as so many pearls: John v. 39., “Search the scriptures,” —

search as for a vein of silver: this blessed book will fill your head with knowledge, and your heart with grace. God wrote the two tables with his own fingers; and if God took pains to write, well may we take pains to read. Apollos was mighty in the scriptures. Acts, xviii. 24. The word is our magna charta for heaven; shall we be ignorant of our charter? Col. iii. 16., “Let the word of God dwell in you richly.” The memory must be a table-book where the word is written. To make us read the word, consider, 1. lliere is majesty sparkling in every line of scripture. Take but one instance, Isa. lxiii. 1., “Who is this that Cometh from Edom, with dyed garments from Bozrah? This that is glorious in his apparel, ti’avelling in the greatness of his strength.’* I that speak in rigliteousuess, mighty to save.” Behold here a lofty magnificent style! What angel could sj)eak after this manner? Junius was converted by reading one verse of John; he beheld a majesty in it beyond all human rhetoric. — 2. There is a melody in scripture. I’his is that blessed harp, which di’ives away sadness of spirit: hear the sounding of this harp a little, 1 Tim. i. 15., “This is a faithful saying, and worthy of all acceptation, that Christ Jesus, came into the world to save sinners;” he took not only our flesh upon him, but our sins. And Mat. xi. 28., ‘’ Come unto me, all ye that are heavy laden, and I will give you rest.” How sweetly doth this harp of scripture sound, what heavenly music doth it make in the ears of a distressed sinner, especially when the finger of God’s Spirit toucheth upon this instrument! — 3. There is divinity in scriplure. It contains the marrow and quintessence of religion. The scripture is a rock of diamonds, a mystery of piety; the lips of scripture have grace poured into them. The scripture speaks of faith, self-denial, and all the graces which, as a chain of pearl adorn a Christian. The scripture excites to holiness; it treats of another world, it gives a prospect of eternity. Oh then search the scripture; make the word familiar to you! Had I the tongue of angels, I could not sufficiently set forth the excellency of scripture; it is a spiritual optic-glass, in which we behold God’s glory; it is the tre«

OF THE SCRIPTURES.

of life, — the oracle of wisdom, — the rule of manners, — the heavenly seed of which the new creature is formed, James i. 18. “The Iwo Testaments (saith Austin) are the two breasts which every Christian must suck, that he may get spiritual nourishment.” The leaves of the tree of life were for healing, Rev. xxii. 2.: so these holy leaves of scripture, like those leaves, are for the healing of our souls. The scripture is profitable for all things: if we are deserted, here is spiced wine that cheers the heay heart; if we are pursued by Satan, here is the sword of the Spirit to resist him; if we are diseased with sin’s leprosy, here are the waters of the sanctuary, both to cleanse and cure. Oh, then, search the scriptures! There’s no danger in tasting this tree of knowledge; there was a penalty laid at first, that we might not taste of the tree of knowledge, Gen. ii. 17., “In the day that thou eafest thereof, thou shalt surely die;” but there is no danger of plucking this tree of holy scriptures; if we do not eat of this tree of knowledge, we shall surely die. Oh, then, read the scriptures! Time may come, when the scriptui’es may be kept from us.

Q. How should we so search the scriptures as to fivd life?

A. 1. Read the Bible with reverence. Think every line you read, God is speaking to you. The ark wherein the law was put was overlaid with pure gold, and was carried on bars, that the Levites might not touch it, Exod. xxv. 14. And why was this, but to breed in the people reverence to the law? — 2. Read with seriousness. It is matter of life and death; by this word you must be tried; conscience and scrijjture are the jury God will proceed by, in judging of you. — 3. Read the word with affection. Get your hearts quickened with the word; go to it to fetch fire, Luke xxiv. 32., “Did not our hearts burn within us?” Labour that the word may not only be a lamp to direct, but a fire to warm. Read the scripture, not only as an history, but as a love-letter sent to you from God which may affect your hearts. — i. Pray that the same Spirit that wrote the word, may assist you in the reading of it; that God’s Spirit would show you the wonderful things

of his law. “Go near, saith God to Philip, join thyself to this chariot,” Acts viii.29. So when God’s Spirit joins himself with his chariot of the word, then it becomes effectual.

A. 2. Be exhorted to prize the word wi’itten, Job xxiii. 12. David valued the word more precious than gold. What would the Martyrs have jiivcn for a leaf of the Bible! The word is the field where Christ the pearl of price is hid. In this sacred mine we dig, not for a wedge of gold, but a weight of glory. — 1. The scripture is a sacred collyriuni or eye-salve, to illuminate us: Prov. vi. 23., “The commandment is a lamp, and the law is light.” The scripture is the chart and compass by which we sail to the new Jerusalem. — 2. T.he scripture is a sovereign cordial in all distresses. TVliat are the promises but the water of life to renew fainting spirits? Is it sin troubles? There is a scripture-cordial, Ps. lxv. 3., “Iniquities prevail against me; as for our transgressions thou shalt purge them away;” or, as it is in the Hebrew, ‘Thou shalt cover them.^ Is it outward afflictions disquiet thee? There is a scripture-cordial, Ps. xci. 15., “I will be with him in trouble,’“’ — not only to behold, but to uphold. Thus, as in the ark was laid up manna, promises are laid up as manna in the ark of scripture. — 3. ‘^1 he scripture will make us wise: wisdom is above rubies; Ps. cxix 104., “By thy precepts

1 get understanding.” What made Eve so desire the tree of knowledge? Gen. iii. 6., “It was a tree to make one wise.” The scriptures teach a man to know himself; they discover Satan’s snares and stratagems,

2 Cor. ii. 11., ‘’ They make one wase to salvation,” 2 Tim. iii. 15. O then highly prize the scriptures! I read of Queen Elizabeth, that at her coronation, she received the Bible ])resented to her, with both her hands, and kissing it, laid it to her breast, saying, that that book had ever been her chiefest delight.

A. 3. If the scripture is of divine inspiration, believe the word. The Romans, that they might gain credit to their laws, reported that they were inspired by the gods at Rome. O give credence to the word I It is breathed from God’s own mouth.

Hence ariseth all the profaneiicss of men, they do not believe the scripture, Is. liii. 1., “who hath believed our re])ort?” Did you believe the glorious rewards the scripture speaks of, would you not give diligence to make your election sure? Did you believe the infernal torments the scriptures speaks of, would not this put you into a cold s’eat, and cause a trembling at heart for sin? But people are in part atheists; they give but little credit to the word, therefore they are so impious, and draw such dark shadows in their lives. Learn to realize scripture; get your hearts wrought to a firm belief of it. Some think, if God should send an angel from heaven, and declare his mind, then they should rather believe him, — or if he should send one from the damned, and preach the torments of hell all in flames, then they would believe, — but Luke xvi. 31., “If they believe not Moses and the prophets, neither will they be persuaded though one rose from the dead.” God is wise, and he thinks this way fittest to make his mind known to us by MTiting; and such as shall not be convinced by the word, shall be judged by the word. The belief of the scripture is of high importance; it is the belief of scripture that will enable us to resist temptation, 1 John ii. 14., “The word of God abideth in you, and ye have overcome the wicked one.” It is the belief of scripture conduceth much to our sanctification; therefore these two are put together, sanctification of the Spirit, and belief of the truth, 2 Thess. ii. J 3. If the word written be not believed, it is like writing on the water which takes no impression.

A. 4. Love the word written: Ps.cxix. 97., “O how love I thy law!” “Lord (saith Augustine) let the holy scriptures be my chaste delight.” Chrysostom compares the scripture to a garden; every truth is a fragrant flower, which we should wear, not on our bosom, but our heart. David counted the word “sweeter .than honey and the honey-corab,” Ps. xix. 10. There is that in scripture may breed delight: it shews us the way to riches, Deut. xxviii. 5., Prov. iii. lU.; to long life, Ps. xxxiv- 12.; to a kingdom, Ileb. xii. 28. Well then may we count those the sweetest hours

which are spent in reading the holy scriptures! Well may we say with the i)rophet, Jer. XV. 16., “Thy words were found, and I did eat them; and they were the joy and rejoicing of my heart!”

A. 5. Conform to scripture, let us lead scripture lives. O that the Bible might be seen printed in our lives! Do what the word commands. Obedience is an excellent way of commenting upon the Bible, Ps. lxxxvi. 11., “I will walk in thy truth.” Let the word be the sun-dial by which you set your life. What are we the better for having the scripture, if we do not direct all our speeches and actions according to it? lat is a carpenter the better to have his rule about him, if he sticks it at his back, and never makes use of it for the measuring and squaring his work? So, what are we the better for the rule of the word, if we do not make use of it, and regulate our lives by it? How many swerve and dcA iate from the rule! The word teacheth to be sober and temperate, — but they are drunk; to be chaste and holy, — but they are i)rofane; they go quite from the rule. AVhat a dishonour is this to religion, for men to live in contradiction to scripture! The word is called “a light to our feet,” Ps. cxix. 105. It is not only a light to our eyes to mend our sight, but to our feet to mend our walk. O let us lead Bible conversations!

A. 6. Contend for scripture. Though we should not be of contentious spirits, yet we ought to contend for the word of God; this jewel is too precious to be parted with, Prov. iv, 13., “Keep her, for she is thy life.” The scri])ture is beset with enemies, heretics fight against it: we must therefore “contend for the faith once delivered to the saints,” Jude 3. The scripture is our book of evidences for heaven: shall we part with our evidences? The saints of old were both advocates and martyrs for truth; they would hold fast scripture, though it were with the loss of their lives.

A. 7. Be thankful to God for the scriptures. What a mercy is it that God hath not only acquainted us what his will is, but that he hath made it known by writing! In the old times God did reveal his mind by revelations, but the ‘ord written is a

THAT THERE IS A GOD.

surer way of knowing God’s mind than by revelation, 2 Pet. i. 18. This voice which came from heaven we heard; we have also a more sure word of prophecy. The devil is God’s ape, and he can transform himself into an angel of light; he can deceive with false revelations: as I have heard of one who had, as he thought, a revelation from God to sacrifice his child, as Abraham had, whereupon he, following this impulsion of the devil, did kill his child. Thus Satan oft deceives people with delusions, instead of dine revelations, therefore we are to be thankful to God for revealing his mind to us by writing. We have a more sure word of prophecy. We are not left under a doubtful suspense that we should not know what to believe, but we have an infallible rule to go by. The scripture is our pole-star to direct us to heaven; it shews us every step we are to take; when we go

wrong, it instructs us; when we go right, it comforts us; and it is matter of thankfulness, that the scriptures are made intelligible, by being translated.

A. 8. Adore God’s distinguishing grace, if you have felt the power and authority of the word upon your conscience; if you can say as David, Ps. cxix. 50., “Thy word hath quickened me.” Christian, bless God that he hath not only given thee his word to be a rule of holiness, but his grace to be a principle of holiness! Bless God that he hath not only written his word, but sealed it upon thy heart, and made it effectual! Canst thou say it is of divine inspiration, because thou hast felt it to be of lively operation? O free grace! that God should send out his word, and heal thee; that he should heal thee, and not others; that the same scripture, which is to them a dead letter, should be to thee a savour of life.

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