Quest. III. What is the Word of God?

Answ. The holy scriptures of the Old and New Testament are the word of God, the only rule of faith and obedience.

In speaking to this answer, we shall consider the several names by which the scripture is set forth with the import thereof, and more particularly that by which it is most known; to wit, the Old and New Testament, and then speak of it as a rule of faith and obedience.

I. There are several names given to the word of God, in Psalm cxix. one of which is found in almost every verse thereof.

It is sometimes called his law, statutes, precepts, commandments, or ordinances,^[15] to signify his authority and power to demand obedience of his creatures which he does therein, and shews us in what particular instances, and how we are to yield obedience to it.

It is also called his judgments, implying that he is the great Judge of the world, and that he will deal with men in a judicial way, according to their works, as agreeable or disagreeable to this law of his, contained in his word; and, for this reason, it is also called his righteousness, because all that he commands in his word is holy and just, and his service highly reasonable.

It is also called God’s testimonies, as containing the witness, evidence, or record, that he has given to his own perfections, whereby he has demonstrated them to the world. Thus we are said, 2 Cor. iii. 18. To behold, as in a glass, the glory of the Lord.

It is also called his way, as containing a declaration of the glorious works that he has done, both of nature and grace; the various methods of his dealing with men, or the way that they should walk in, which leads to eternal life.

Moreover, it is called, Rom. iii. 2. The oracles of God, to denote that many things contained in it could not have been known by us till he was pleased to reveal them therein. Agreeably hereto, the apostle speaks of the great things contained in the gospel, as being hid in God; hid from ages and generations past, but now made manifest to the saints, Eph. iii. 9, Col. i. 26.

Again it is sometimes called the gospel, especially those parts of scripture which contain the glad tidings of salvation by Christ, or the method which God ordained for the taking away the guilt, and subduing the power of sin; and particularly the apostle calls it, The glorious gospel of the blessed God; 1 Tim. i. 11. and the gospel of our salvation. Eph. i. 13.

And, in this answer, it is called the Old and New Testament; that part of it which was written before our Saviour’s incarnation, which contains a relation of God’s dealings with his church, from the beginning of the world to that time, or a prediction of what should be fulfilled in following ages, is called the Old Testament. The other which contains an account of God’s dispensation of grace, from Christ’s first to his second coming is called the New.

A testament is the declared or written will of a person, in which some things are given to those who are concerned or described therein. Thus the scripture is God’s written will or testament, containing an account of what he has freely given in his covenant of grace to fallen man; and this is the principal subject matter of scripture, as a testament; therefore it contains an account,

1. Of many valuable legacies given to the heirs of salvation; the blessings of both worlds, all the privileges contained in those great and precious promises, with which the scripture so abounds. Thus it is said, Thou shalt guide me with thy counsel, and afterward receive me to glory; Psal. lxiii. 24. and the Lord will give grace and glory, Psal. lxxxiv. 11.

2. It describes the testator Christ, who gives eternal life to his people, and confirms all the promises which are made in him; as they are said, 2 Cor. i. 20. To be in him yea and amen, to the glory of God; and more especially he ratified this testament by his death as the same apostle observes, which is a known maxim of the civil law, that where a testament is, there must of necessity be the death of the testator,^[16] Heb. ix. 16, 17. upon which the force or validity thereof depends. And the word of God gives us a large account how all the blessings, which God bestowed upon his people, receive their validity from the death of Christ.

3. It also discovers to us who are the heirs, or legatees, to whom these blessings are given, who are described therein, as repenting, believing, returning sinners, who may lay claim to the blessings of the covenant of grace.

4. It has several seals annexed to it, viz. the sacraments under the Old and New Testament, of which we have a particular account in scripture.

This leads us to consider how the scripture is otherwise divided or distinguished.

(1.) As to the Old Testament, it is sometimes distinguished or divided into Moses and the prophets, Luke xvi. 29. or Moses, the prophets, and the psalms, Luke xxiv. 44. And it may be considered also as containing historical and prophetic writings, and others that are more especially doctrinal or poetical; and the prophets may be considered as to the time when they wrote, some before and others after the captivity. They may also be distinguished as to the subject matter of them: some contain a very clear and particular account of the person and kingdom of Christ, e. g. Isaiah who is, for this reason, by some, called the evangelical prophet. Others contain reproofs, and denounce and lament approaching judgments, as the prophet Jeremiah. Others encourage the building of the temple, the setting up the worship of God, and the reformation of the people upon their return from captivity: thus Zechariah and Haggai. As for the historical parts of scripture, these either contain an account of God’s dealings with his people before the captivity; as Joshua, Judges, Samuel, Kings, &c. or after it, as Ezra and Nehemiah.

(2.) The books of the New Testament maybe thus divided. Some of them are historical, viz. such as contain the life and death of our Saviour, as the four gospels, or the ministry of the apostles, and the first planting and spreading of the gospel, as the Acts of the Apostles. Others are more especially doctrinal, and are wrote in the form of an epistle by the apostle Paul, and some other of the apostles.

One book is prophetical, as the Revelations, wherein is foretold the different state and condition of the church, the persecutions it should meet with from its Anti-christian enemies, its final victory over them, and its triumphs, as reigning with Christ in his kingdom.

This leads us to consider, when God first revealed his will to man in scripture, and how this revelation was gradually enlarged, and transmitted down to the church in succeeding ages. There was no written word, from the beginning of the world, till Moses’s time, which was between two and three thousand years; and it was almost a thousand years longer before the canon of the Old Testament was completed by Malachi the last prophet, and some hundred years after that before the canon of the New Testament was given; so that God revealed his will, as the apostle says, in the beginning of the epistle to the Hebrews, at sundry times, as well as in divers manners, and by divers inspired writers.

Notwithstanding the church, before it had a written word, was not destitute of a rule of faith and obedience, neither were they unacquainted with the way of salvation; for to suppose this, would be greatly to detract from the glory of the divine government, and reflect on God’s goodness; therefore he took other ways to supply the want of a written word, and hereby shewed his sovereignty, in that he can make known his will what way he pleases, and his wisdom and goodness, in giving his written word at such a time when the necessities of men most required it. This will appear, if we consider,

1. That when there was no written word, the Son of God frequently condescended to appear himself, and converse with man, and so revealed his mind and will to him.

2. There was the ministry of angels subservient to this end, in which respect the word was often spoken by angels, sent to instruct men in the mind and will of God.

3. The church had among them all this while, more or less, the spirit of prophecy, whereby many were instructed in the mind of God; and though they were not commanded to commit what they received by inspiration to writing, yet they were hereby furnished to instruct others in the way of salvation. Thus Enoch is said to have prophesied in his day; Jude ver. 14, 15. and Noah is called, a preacher of righteousness, 2 Pet. ii. 5. Heb. xi. 7.

4. Great part of this time the lives of men were very long, (viz.) eight or nine hundred years, and so the same persons might transmit the word of God by their own living testimony.

5. Afterwards in the latter part of this interval of time, when there was no written word, the world apostatised from God, and almost all flesh corrupted their way; not for want of a sufficient rule of obedience, but through the perverseness and depravity of their nature; and afterwards the world was almost wholly sunk into idolatry, and so were judicially excluded from God’s special care; and since Abraham’s family was the only church that remained in the world, God continued to communicate to them the knowledge of his will in those extraordinary ways, as he had done to the faithful in former ages.

6. When man’s life was shortened, and reduced to the same standard, as now it is, of threescore and ten years, and the church was very numerous, increased to a great nation, and God had promised that he would increase them yet more, then they stood in greater need of a written word to prevent the inconveniences that might have arisen from their continuing any longer without one, and God thought fit, as a great instance of favour to man, to command Moses to write his law, as a standing rule of faith and obedience to his church.

This leads us to consider a very important question, viz. whether the church, under the Old Testament dispensation, understood this written word, or the spiritual meaning of those laws that are contained therein? Some, indeed, have thought that the state of the church, before Christ came in the flesh, was attended with so much darkness, that they did not know the way of salvation, though they had, in whole or in part, the scriptures of the Old Testament. The Papists generally assert, that they did not; and therefore they fancy, that all who lived before Christ’s time, were shut up in a prison, where they remained till he went from the cross to reveal himself to them, and so, as their leader, to conduct them in triumph to heaven. And some Protestants think the state of all who lived in those times, to have been attended with so much darkness, that they knew but little of Christ and his gospel, though shadowed forth, or typified by the ceremonial law; which they found on suchlike places of scripture as that, where Moses is said to have put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished; and that this vail is done away in Christ, 2 Cor. iii. 13, 14. and those scriptures that speak of the Jewish dispensation, as a night of darkness, compared with that of the gospel, which is represented as a perfect day, or the rising of the sun, Isa. xxi. 11. Cant. ii. 17. Malachi iv. 2. And as these extend the darkness of that dispensation farther than, as I humbly conceive, they ought to do, so they speak more of the wrath, bondage, and terror that attend it, than they have ground to do, especially when they make it universal; since there are several reasons, which may induce us to believe that the church, at that time, understood a great deal more of the gospel, shadowed forth in the ceremonial law, and had more communion with God, and less wrath, terror, or bondage, than these suppose they had; for which I would offer the following reasons,

1. Some of the Old Testament saints have expressed a great degree of faith in Christ, and love to him, whom they expected to come in our nature; and many of the prophets, in their inspired writings, have discovered that they were not strangers to the way of redemption and reconciliation to God by him, as the Lord our righteousness. A multitude of scriptures might be cited, that speak of Christ, and salvation by him in the Old Testament, Jer. xxiii. 5, 6. Zech. xiii. 7. Psal. xxxiii. 1, 2. compared with Rom. iv. 6. Thus Abraham is described, as rejoicing to see his day, John viii. 56. and the prophet Isaiah is so very particular and express in the account he gives of his person and offices, that I cannot see how any one can reasonably conclude him to have been wholly a stranger to the gospel himself, Isa. xxii. 25. ch. lii. 13, 14, 15. Can any one think this, who reads his 53d chapter, where he treats of his life, death, sufferings, and offices, and of the way of salvation by him?

Object. It is objected hereunto that the prophets who delivered these evangelical truths, understood but little of them themselves, because of the darkness of the dispensation they were under. Thus it is said, 1 Pet. i. 10, 11, 12. that the prophets, indeed, searched into the meaning of their own predictions, but to no purpose; for it was revealed to them, that not unto themselves, but unto us, they ministered; that is, the account they gave of our Saviour was not designed to be understood by them, but us in this present gospel-dispensation.

Answ. The answer that may be given to this objection is, that though the prophets are represented as enquiring into the meaning of their own prophecies, yet it doth not follow from thence that they had but little or no understanding of them: all that can be gathered from it is, that they studied them, as their own salvation was concerned therein; but we must not suppose that they did this to no purpose, as what they were not able to understand; and when it is farther said in this scripture, that not unto themselves, but unto us, they did minister the things that are now reported; the meaning is, not that they did not understand those things, or had not much concern in them, but that the glory of the gospel state, that was foretold in their prophecies, was what we should behold with our eyes, and not they themselves, in which sense they are said not to minister to themselves, but to us; so that this objection hath no force in it to overthrow the argument we are maintaining; we therefore proceed to consider,

2. That it is certain, that the whole ceremonial law had a spiritual meaning annexed to it; for it is said, That the law was a shadow of good things to come, Heb. x. 1. and that all those things happened to them for ensamples, [or types] and they are written for our admonition, 1 Cor. x. 11.

3. It is unreasonable to suppose that the spiritual meaning of the ceremonial law should not be known by those to whom it was principally given; or that the gospel, wrapt up therein, should not be seen through this shadow till the dispensation was abolished, the ceremonial law abrogated, and the nation cast off to whom it was given.

4. If the knowledge of the gospel, or faith in Christ, which is founded upon it, be necessary for our salvation, it was necessary for the salvation of those who lived in former ages; for it was as much a truth then as it is now, that there is salvation in no other; therefore the church of old were obliged to believe in him to come, as much as we are to believe in him as already come; but it is inconsistent with the divine goodness to require this knowledge, and not to give them any expedient to attain it; therefore we must either suppose this knowledge attainable by them, and consequently that he was revealed to them, or else they must be excluded from a possibility of salvation, when, at the same time, they were obliged to believe in Christ, which they could not do, because they did not understand the meaning of that law, which was the only means of revealing him to them; or if Christ was revealed in the ceremonial law, and they had no way to understand it, it is all one as though he had not been revealed therein.

5. They had sufficient helps for the understanding the spiritual meaning thereof, viz. not only some hints of explication, given in the Old Testament, but, besides these, there was,

(1.) Extraordinary revelation and inspiration, with which the Jewish church more or less, was favoured, almost throughout all the ages thereof; and hereby it is more than probable that, together with the canon of the Old Testament, they received the spiritual sense and meaning of those things which were contained therein.

(2.) There was one whole tribe, viz. that of Levi, that was almost wholly employed in studying and explaining the law of God; therefore it is said, They shall teach Jacob thy judgments, and Israel thy law, Deut. xxxiii. 10. and that the priest’s lips should keep knowledge, and they should seek the law at his mouth; Mal. ii. 7. that is, the priests should, by all proper methods, understand the meaning of the law, that they might be able to teach the people, when coming to be instructed by them.

(3.) There were among them several schools of the prophets (in some ages at least of the Jewish church) in which some had extraordinary revelations; and they that had them not, made the scriptures their study, that they might be able to instruct others; so that, from all this, it appears that they had a great deal of knowledge of divine truths, and the spiritual meaning of the Old Testament; though yet we will not deny that the gospel dispensation hath a clearer light, and excels in glory.^[17]

We shall now proceed to consider, how far the Old Testament is a rule of faith and obedience to us, though that dispensation be abolished; for we are not to reckon it an useless part of scripture, or that it does not at all concern us. Since,

(1.) The greatest part of the doctrines contained therein are of perpetual obligation to the church, in all the dispensations or changes thereof.

(2.) As for the ceremonial law, which is abolished, with some other forensick, or political laws, by which the Jews, in particular, were governed, these, indeed, are not so far a rule of obedience to us, as that we should think ourselves obliged to observe them, as the Jews were of old: notwithstanding,

(3.) Even these are of use to us, as herein we see what was then the rule of faith and obedience to the church, and how far it agrees as to the substance thereof, or things signified thereby, with the present dispensation; so that it is of use to us, as herein we see the wisdom, sovereignty, and grace of God to his church in former ages, and how what was then typified or prophesied, is fulfilled to us. Thus it is said, that whatsoever things were written afore-time, were written for our learning, that we, through patience and comfort of the scriptures might have hope, Rom. xv. 4.

The scriptures of the Old and New Testament contain a revelation of the whole mind and will of God, and therefore are very justly styled a perfect rule of faith and obedience. Nevertheless,

We do not hereby intend that they contain an account of every thing that God hath done, or will do, in his works of providence and grace, from the beginning to the end of time; for such a large knowledge of things is not necessary for us to attain. Thus it is said, John xx. 30. that Christ did many other signs, that are not written in the gospel; but those things that are contained therein, are written that we might believe; therefore we have a sufficient account thereof to support our faith; and that there were many other things which Jesus did, which, if they should be written every one, the world would not contain the books that should be written, John xxi. 25.^[18]

Nor do we understand hereby, that God has given us an account of all his secret counsels and purposes relating to the event of things, or the final estate of particular persons, abstracted from those marks on which our hope of salvation is founded, or their outward condition, or the good or bad success that shall attend their undertakings in the world, or the time of their living therein: these, and many more events of the like nature, are secrets which we are not to enquire into, God having not thought fit to reveal them in his word, for wise ends best known to himself, which shews his sovereignty, with respect to the matter of revelation; Secret things belong unto the Lord our God; but those things which are revealed belong unto us, and to our children, Deut. xxix. 29. When Peter was over-curious in enquiring concerning the future estate or condition of John, our Saviour gives him this tacit reproof, What is that to thee? John xxi. 21, 22.

Nor are we to suppose that the divine perfections, which are infinite, are fully and adequately revealed to man, since it is impossible that they should, from the nature of the thing; for that which is in itself incomprehensible, cannot be so revealed that we should be able fully to comprehend it, though that which is possible, or at least necessary, to be known of God, is clearly revealed to us.

Again, we do not suppose that every doctrine, that is to be assented to as an article of faith, is revealed in express words in scripture, since many truths are to be deduced from it by just and necessary consequences, which thereby become a rule of faith.

Nor are we to suppose that every part of scripture fully and clearly discovers all those things which are contained in the whole of it, since there was farther light given to the church, by degrees, in succeeding ages, as it grew up, from its infant-state, to a state of perfect manhood; therefore there is a clearer and fuller revelation of the glorious mysteries of the gospel, under the New Testament-dispensation, than there was before it. The apostle uses the same metaphorical way of speaking, when he compares the state of the church, under the ceremonial law, to that of an heir under age, or of children under the direction of tutors and governors, whose instruction and advances in knowledge are proportioned to their age; so God revealed his word at sundry times, as well as in divers manners, Gal. iv. 1, 3. Heb. i. 1.

The word of God, accompanied with those additional helps before mentioned, for the churches understanding the sense thereof, was always, indeed, sufficient to lead men into the knowledge of divine truth; but the canon being compleated, it is so now in an eminent degree; and it is agreeable to the divine perfections that such a rule should be given; for since salvation could not be attained, nor God glorified, without a discovery of those means, which are conducive thereto, it is not consistent with his wisdom and goodness that we should be left at the utmost uncertainty as to this matter, and, at the same time, rendered incapable of the highest privileges which attend instituted worship. Can we suppose that, when all other things necessary to salvation are adjusted, and many insuperable difficulties surmounted, and an invitation given to come and partake of it, that God should lay such a bar in our way, that it should be impossible for us to attain it, as being without a sufficient rule?

And since none but God can give us such an one, it is inconsistent with his sovereignty to leave it to men, to prescribe what is acceptable in his sight. They may, indeed, give laws, and thereby oblige their subjects to obedience; but these must be such as are within their own sphere; their power does not extend itself to religious matters, so that our faith and duty to God should depend upon their will; for this would be a bold presumption, and extending their authority and influence beyond due bounds; therefore since a rule of faith is necessary, we must conclude that God has given us such an one; and it must certainly be worthy of himself, and therefore perfect, and every way sufficient to answer the end thereof.

That it is so, farther appears from the event, or from the happy consequences of our obedience to it; from that peace, joy, and holiness, which believers are made partakers of, while steadfastly adhering to this rule: thus it is said, that through comfort of the scriptures they have hope, Rom. xv. 4. and that hereby the man of God is made wise to salvation, and perfect, thoroughly furnished unto all good works, 2 Tim. iii. 15, 17. The perfection of the law is demonstrated, by the Psalmist, by its effects, in that it converts the soul, makes wise the simple, rejoices the heart, enlightens the eyes, Psal. xix. 7, 8.

We might farther argue, that the scripture is a perfect rule of faith, from those threatnings which are denounced against them, who pretend to add to, or take from it; this was strictly forbidden, even when there was but a part of scripture committed to writing. Thus says God; Ye shall not add to the word which I command you; neither shall ye diminish ought from it, Deut. iv. 2. And the apostle denounces an anathema against any one who should pretend to preach any other gospel, than that which he had received from God, Gal. i. 8, 9. And, in the close of the scripture, our Saviour testifies, to every man, that if any should add to these things, God would add to him the plagues written in this book. And if any should take away from this book, God would take away his part out of the book of life, Rev. xxii. 18, 19.

Thus having considered the scripture as a rule of faith, we proceed to shew what are the properties which belong to it as such.

1. A rule, when it is designed for general use, must have the sanction of public authority: thus human laws, by which a nation is to be governed, which are a rule to determine the goodness or badness of men’s actions, and their desert of rewards or punishments accordingly, must be established by public authority. Even so the scripture is a rule of faith, as it contains the divine laws, by which the actions of men are to be tried, together with the ground which some have to expect future blessedness, and others to fear punishments threatened to those who walk not according to this rule.

2. A rule by which we are to judge of the nature, truth, excellency, perfection, or imperfection of any thing, must be infallible, or else it is of no use; and, as such, nothing must be added to, or taken from it, for then it would cease to be a perfect rule: thus it must be a certain and impartial standard, by which things are to be tried: Such a rule as this is scripture, as was but now observed. And it is an impartial rule, to which, as a standard, all truth and goodness is to be reduced and measured by it; To the law, and to the testimony; if they speak not according to this word, it is because there is no light in them, Isa. viii. 20.

3. All appeals are to be made to a rule, and controversies to be tried and determined by it. Thus the scripture, as it is a rule of faith, is a judge of controversies; so that whatever different sentiments men have about religion, all must be reduced to, and the warrantableness thereof tried hereby, and a stop put to growing errors by an appeal to this rule, rather than to coercive power, or the carnal weapons of violence and persecution.

Moreover, the judgment we pass on ourselves, as being sincere or hypocrites, accepted or rejected of God, is to be formed by comparing our conduct with scripture, as the rule by which we are to try the goodness or badness of our state, and of our actions.

4. A rule must have nothing of a different nature set up in competition with, or opposition to it; for that would be to render it useless, and unfit to be the standard of truth: thus scripture is the only rule of faith, and therefore no human traditions are to be set up as standards of faith in competition with it, for that would be to suppose it not to be a perfect rule. This the Papists do, and therefore may be charged, as the Pharisees were of old by our Saviour, with transgressing and making the commandment of none effect by their tradition, Mat. xv. 3, 6. concerning whom he also says, that in vain they worship him, teaching for doctrines the commandments of men, ver. 9. What is this but to reflect on the wisdom, and affront the authority and sovereignty of God, by casting this contempt on that rule of faith which he hath given?

Having considered scripture as a rule of faith and obedience, it is farther observed, that it is the only rule thereof, in opposition to the Popish doctrine of human traditions, as pretended to be of equal authority with it; by which means the law of God is made void at this day, as it was by the Jews in our Saviour’s time, and the scripture supposed to be an imperfect rule; the defect whereof they take this method to supply; and to give countenance thereto,

1. They refer to those Scriptures, in which, it is said, our Saviour did many other signs in the presence of his disciples, which are not written, John xx. 30. and his own words, wherein he tells them, that he had many things to say unto them, which they could not then bear, John xvi. 12. as also to the words of the apostle Paul, Acts xx. 35. in which he puts the church in mind of a saying of our Saviour, received by tradition, because not contained in any of the evangels, viz. it is more blessed to give than to receive.

To which it may be replied,

Answ. (1.) That though it is true there were many things done, and words spoken by our Saviour, which are not recorded in Scripture, and therefore we must be content not to know them, being satisfied with this, that nothing is omitted therein which is necessary to salvation, yet to pretend to recover, or transmit them to us by tradition, is to assert and not to prove, what they impose on us as matters of faith.

(2.) Those things which our Saviour had to say, which he did not then impart to his disciples, because they were not able to bear them, respected, as is more than probable, what he designed to discover to them after his resurrection, during his forty days abode here on earth, or by his Spirit, after his ascension into heaven, concerning the change of the Sabbath, from the seventh, to the first day of the week, the abolition of the ceremonial law, the Spirituality of his kingdom, which they were at that time less able to bear than they were afterwards, and other things relating to the success of their ministry, the gathering and governing of those churches, which should be planted by them; these seem to be intended by that expression, and not those doctrines which the Papists transmit by oral traditions; such as the use of oil and spittle, together with water in baptism, and the sign of the cross therein; the baptism of bells, the lighting up of candles in churches at noon-day: nor that of purgatory, or praying for the dead, or giving divine adoration to images or relics, which are altogether unscriptural, and such as he would not have, at any time, communicated unto them.

(3.) Those words of our Saviour, It is more blessed to give than to receive, though they are not contained in one distinct proposition, or in express words in the gospels, yet he therein exhorts his people to give to him that asketh; and speaks of the blessing that attends this duty, that they might be, that is, approve themselves to be the children of their Father, Mat. v. 42. compared with 45. and exhorts them to hospitality to the poor, and adds a blessing to it, Luke xiv. 12, 13, 14. Or, suppose the apostle refers to a saying frequently used by our Saviour, which might then be remembered by some who had conversed with him; this is no sufficient warrant for any one to advance doctrines contrary to those our Saviour delivered, under a pretence of having received them by unwritten tradition.

2. This doctrine is farther defended from the words of the apostle, in 1 Tim. vi. 20. where he advises Timothy to keep that which was committed to his trust, viz. those traditions which he was to remember and communicate to others: and also the advice which he gives to the church, To hold the traditions which they had been taught, either by word or by his epistle, 2 Thess. ii. 15. the former respects, say they, unwritten traditions, the latter is inspired writings.

Answ. That which was committed to Timothy to keep, was either the form of sound words, or the gospel, which he was to hold fast, 2 Tim. i. 13. or the ministry which he had received of the Lord, or those gifts and graces which were communicated to him, to fit him for public service. And as for those traditions which he speaks of in the other scripture, the meaning is only this: that they should remember not only the doctrines they had received from him, which were contained in his inspired epistles, but those which were agreeable to scripture, that he had imparted in the exercise of his public ministry; the former were to be depended upon as an infallible rule of faith, the latter to be retained and improved as agreeable thereunto, and

3. They farther add, that it was by this means that God instructed his church for above two thousand years before the scripture was committed to writing.

Answ. To this it may be replied, that God communicated his mind and will to them, during that interval, in an extraordinary manner, as has been before observed, page 52, 53, which cannot be said of any of those traditions which are pleaded for by them.

4. It is farther argued, that the book of the law was formerly lost in Josiah’s time; for it is said, that when it was found, and a part of it read to him, he rent his clothes, and was astonished, as though he had never read it before, 2 Kings xxii. 8. to 11, yet he being a good man, was well instructed in the doctrines of religion; therefore this must have been by tradition.

Answ. To this it may be answered, that the book, which was then found, was doubtless, an original manuscript of Scripture, either of all the books of Moses or Deuteronomy in particular, but it is not to be supposed that he had never read it before; for a person may be affected at one time in reading that portion of scripture, which he has often read without its having the like effect upon him; and doubtless, there were many copies of scripture transcribed, by which he was made acquainted with the doctrines of religion, without learning them from uncertain traditions.

5. They farther allege, that some books of scripture are lost, and therefore it is necessary that they should be supplied this way; the instances they give of this are some books referred to in scripture, viz. the book of the wars of the Lord, Numb. xxi. 14. and another going under the name of Jasher, 2 Sam. i. 18. compared with Josh. x. 13. and another called the book of the acts of Solomon, 1 Kings xi. 41. and also his Songs and Proverbs, and the account he gives of trees, plants, beasts, fowls, creeping things, and fishes, 1 Kings, iv. 32, 33. There are also other books said to be written by Samuel, Nathan, and Gad, 1 Chron. xxix. 29. the prophecy of Ahijah the Shilonite, and the visions of Iddo the seer, 2 Chron. ix. 29. and Jeremiah’s lamentation for Josiah, is said to be written in the books of the Lamentations, 2 Chron. xxxv. 25. whereas there is no mention of Josiah in the book of scripture, which goes under that name; therefore they suppose that there was some other book so called which was written by that prophet, but is now lost.

Answ. 1. As to the argument in general, that some books of scripture are lost, suppose we should take it for granted that they are so, must this loss be supplied by traditions, pretended to be divine, though without sufficient proof: however, I am not willing to make this concession, though, indeed, some Protestant divines have done it, as thinking it equally supposable, that some books, written by divine inspiration, might be lost, as well as many words spoke by the same inspiration: but even these constantly maintain that whatever inspired writings may have been lost, yet there is no doctrine necessary to the edification of the church, in what immediately relates to salvation, but what is contained in those writings, which are preserved, by the care and goodness of providence, to this day; but, without giving into this concession, I would rather adhere to the more commonly received opinion, that no book designed to be a part of the canon of scripture is lost, though many uninspired writings have perished; and therefore as to those books but now mentioned, they refer to some books of scripture, in which we have no mention of the inspired writers thereof, which, as is more than probable, were wrote by some noted prophet that flourished in the church at that time, which their respective histories refer to; therefore some suppose that the books of Nathan and Gad, or Iddo, refer to those of Kings or Chronicles, which are not lost. But since this is only a probable conjecture, we pass it over, and add, that it is not unreasonable to suppose that the books said to be written by them, as also those of Solomon, that are not contained in scripture, were not written by divine inspiration, which is not only a safe but sufficient answer to the objection. As for Jeremiah’s lamentation for Josiah, it is probable that the book of scripture, which goes under that name, was written on the occasion of Josiah’s death, in which, though he doth not mention the name of that good king, yet he laments the desolating judgments which were to follow soon after it.

Moreover, the Papists pretend, that some part of the New Testament is lost; particularly the epistle from Laodicea, mentioned in Col. iv. 16. and one written to the Corinthians, not to company with fornicators, 1 Cor. v. 9. and another mentioned, 2 Cor. vii. 8. by which he made them sorry.

Answ. 1. As to the epistle from Laodicea that was probably one of his inspired epistles, written by him when at Laodicea, and not directed, as is pretended, to the Laodiceans.

2. As to that epistle, which he is supposed to have written to the Corinthians, it is not expressly said that it was another epistle he had wrote to them; but it is plainly intimated, ver. 12. that he refers to the epistle, which he was then writing to them; a part of which related to that subject, as this chapter, in particular does,

3. As to the letter, which he wrote to them, which made them sorry, it is not necessary to suppose that it was written by divine inspiration; for as every thing he delivered by word of mouth, was not by the extraordinary afflatus of the Holy Ghost, why may we not suppose that there were several epistles written by him to the churches, some to comfort, others to admonish, reprove, or make them sorry, besides those that he was inspired to write?

Having considered the arguments brought to prove that some books of scripture are lost, we shall now prove, on the other hand, that we have the canon thereof compleat and entire. Some think this is sufficiently evident from what our Saviour says, Till heaven and earth pass away, one jot, or tittle shall not pass from the law, Mat. v. 18. and it is easier for heaven and earth to pass, than for one tittle of the law to fail, Luke xvi. 17. If God will take care of every jot and tittle of scripture, will he not take care that no whole book, designed to be a part of the rule of faith, should be entirely lost? It is objected, indeed, to this, that our Saviour hereby intends principally the doctrines or precepts contained in the law; but if the subject matter thereof shall not be lost, surely the scripture that contains it shall be preserved entire.

But this will more evidently appear, if we consider that the books of the Old Testament were compleat in our Saviour’s time; for it is said, That beginning at Moses, and all the prophets, he expounded to them in all the scriptures, the things concerning himself, Luke xxiv. 27. and this may also be proved from what the apostle says, Whatsoever things were written aforetime, were written for our learning, Rom. xv. 4. now it is impossible that they should be written for our learning if they are lost.

To this it may be added, that the goodness of God, and the care of his providence, with respect to this church, farther evinces this truth; for if he gave them ground to conclude that he would be with them always, even to the end of the world, Matth. xxviii. 20. surely this argues, that he would preserve the rule he had given them to walk by, from all the injuries of time, so that it should not be lost to the end of the world.

Again, the Jews were the keepers of the oracles of God, Rom. iii. 2. now they are not reproved by our Saviour, or the apostle Paul, for any unfaithfulness in not preserving them entire; and certainly our Saviour, when he reproves them for making void the law by their traditions, and threatens those that should add to or take from it, if he had found them faulty, in not having faithfully preserved all the scriptures committed to them, he would have severely reproved them for this great breach of trust.

Object. It is objected against the scriptures being a perfect rule of faith, that they are in several places corrupted, viz. that the Old Testament was so by the Jews, out of malice against our Saviour, and the Christian religion, that they might conceal, or pervert to another sense, some prophecies relating to the Messiah, and the gospel-state. And as for the New Testament, they pretend that it was corrupted by some heretics, in defence of their perverse doctrines.

Answ. 1. As to the Old Testament, it is very improbable and unreasonable to suppose that it was corrupted by the Jews. For,

(1.) Before our Saviour’s time, no valuable end could be answered thereby; for then they expected the Messiah to come, according to what was foretold by the prophets, and understood their predictions in a true sense.

(2.) After he was come, and Christianity took place in the world, though malice might have prompted them to it, yet they would not do it, because they had always been trained up in this notion, that it was the vilest crime to add to, take from, or alter it: so that one of their own writers^[19] says concerning them, that they would rather die an hundred deaths, than suffer the law to be changed in any instance; yea, they have such a veneration for the law, that if, by any accident, part of it should fall to the ground, they would proclaim a fast as fearing lest, for this, God would destroy the whole world, and reduce it to its first chaos: and can any one think, that, under any pretence whatever, they would designedly corrupt the Old Testament? Yea, they were so far from doing it, that they took the greatest care, even to superstition, to prevent its being corrupted, through inadvertency, and accordingly numbered not only the books and sections, but even the words and letters, that not a single letter might be added to, or taken from it.

(3.) If they had any inclination to do this, out of malice against Christianity, it would have been to no purpose, after our Saviour’s time; for it was then translated into Greek, and this translation was in the hands of almost all Christians; so that the fallacy would soon have been detected. And if they had corrupted some copies of the Hebrew Bible, they could not have corrupted or altered them all; therefore to attempt any thing of this kind, would have been to expose themselves to no purpose.

(4.) It would not have been for their own advantage to pervert it; for, in altering the texts that make for Christianity, they would (especially if the fraud should have been detected) have weakened their own cause so far, that the reputation of scripture being hereby lost, they could not have made use of it to that advantage, to prove their own religion from it.

But, notwithstanding all this out-cry of the scriptures being perverted, they pretend to give no proof hereof, except in two or three words, which do not much affect the cause of Christianity; whereas, if the Jews had designed to pervert it, why did they not alter the fifty-third of Isaiah, and many other scriptures, which so plainly speak of the person and offices of the Messiah?

2. As to the other part of the objection, that the New Testament hath been corrupted by heretics since our Saviour’s time, whatever charge hath been brought against the Arians, and some others, of having out some words, or verses, which tend to overthrow their scheme, they have not been able, even when the empire was most favourable to their cause, to alter all the copies; so that their fallacy has been detected, and the corruption amended.

As for those various readings that there are of the same text, these consist principally in literal alterations, which do not much tend to pervert the sense thereof. It was next to impossible for so many copies of scripture to be transcribed without some mistakes, since they who were employed in this work were not under the infallible direction of the Spirit of God, as the first penmen were; yet the providence of God hath not suffered them to make notorious mistakes; and whatever mistakes there may be in one copy, they may be corrected by another; so that the scripture is not, for this reason, chargeable with the reproach cast upon it, as though it were not a perfect rule of faith.