The Scripture, The Book of the Lord and the Diligent Study and Search thereof Recommended
“Hold fast the form of sound words in faith and love.” 1 Timothy 1:13
In these words there is, (1.) The character of
Scripture doctrine; it is sound words;
sound and pure in itself, and sound in its effects, being of a
soul-healing virtue, (Ezek. 47:9). (2.) The sum of it,
faith, showing what
we are to believe; and love,
what we are to do, (1 John 5:3; John 14:15). This love has a particular
relation to Christ, all our obedience being to be offered unto God
through him, as our faith fixes on God through him. This was what the
apostle preached. (3.) Our duty with respect to it;
to hold fast the form of sound words.
This signifies, [1.] To have a pattern of the
doctrine in our minds, to which all that ministers teach must be
conformable. [2.] To hold it fast; to cleave to, and keep hold of it,
without flinching from it, whatever dangers or difficulties may attend
the doing so. Both these senses are implied in the words.
The text affords
the following doctrinal proposition.
Doctrine:
“The Scriptures principally teach what man is to believe concerning God,
and what duty God requires of man.” As to the matter of
Scripture-doctrine,
1. Some things
are taught in the Scriptures less principally; that is, the main design
of the Scriptures is not to teach these things; neither are they taught
for themselves, but for the respect they have to other things. Thus in
the Scripture we may learn the knowledge of several natural things, as
of the nature of some trees, birds, beasts, &c. of husbandry, the
customs of several nations, especially of the Jews, &c. But these and
such like things are only taught in the Scripture, as having some
respect to our faith and obedience. So the vine tree is described, (Ezek.
15) to hold forth the uselessness of barren professors, &c. However,
whatsoever is taught in the Scriptures, seeing the Scripture is God’s
word, is all to be received by divine faith, though all Scripture-truths
are not of equal importance.
2. The Scripture
teaches some things chiefly. And these are faith and obedience. These
are the two parts of the doctrine of the Bible. Whatsoever concerns
religion, or the salvation of souls, in the Old and New Testament, may
be reduced to one of these two heads: It is either an article of faith,
or a point of obedience.
Here I shall
consider,
1.
The nature of faith and obedience, and the connection betwixt the two.
2.
The manner of the Scripture’s teaching.
3.
The sense of Scripture.
4.
Show that the Spirit of God speaking in the Scriptures is the supreme
judge of controversies in religion.
1.
Let us consider the nature of that faith and obedience
which the Scripture teaches, with the connection betwixt the two.
First,
As to faith. Divine faith is a believing of what God has revealed,
because God has said it, or revealed it. People may believe
Scripture-truths, but not with a divine faith, unless they believe it on
that very ground, the authority of God speaking in his word. And this
divine faith is the product of the Spirit of God in the heart of a
sinner, implanting the habit or principle of faith there, and exciting
it to a hearty reception and firm belief of whatever God reveals in his
word. And the faith which the Scripture teaches is what a man is to
believe concerning God. This may be reduced to four heads: What God is,
the persons in the Godhead, the decrees of God relating to everything
that comes to pass, and the execution of them in his works of creation
and providence. Now, though the works of creation and providence show
that there is a God, yet that fundamental truth, that God is, and the
doctrines relating to the Trinity of Persons in the Unity of the Divine
Essence, God’s acts and purposes, the creation of all things, the state
of man at his creation, his fall, and his recovery by the mediation and
satisfaction of Christ, are only to be learned from the holy Scriptures.
Hence we may infer,
1. That there can be no right knowledge of God
acquired in an ordinary way without the Scriptures; “Ye do err (said
Christ to the Sadducees), not knowing the Scriptures,” (Matt. 22:29). As
there must be a dark night where the light is gone, so those places of
the earth must needs be dark, and without the saving knowledge of God,
that want the Scriptures. Thus the Apostle tells the Ephesians, that,
before they were visited with the light of the gospel, they were “without
Christ, being aliens from the commonwealth of
2. That where the Scriptures are not known,
there can be no saving faith.
For, says the apostle, “How shall they call on him in whom they have not
believed and how shall they believe in him of whom they have not heard
and how shall they hear without a preacher and how shall they preach,
except they be sent as it is written, How beautiful are the feet of them
that preach the gospel of peace, and bring glad tidings of good things!
So then faith cometh by hearing, and hearing by the word of God,” (Rom.
10:14,15,17).
3. That there is
nothing we are bound to believe as a part of faith but what the
Scripture teaches, be who they will that propose it, and whatever they
may pretend for their warrant. “To the law and to the testimony: if they
speak not according to this word, it is because their is no light in
them,” (Isa. 8:20). No man must be our master in these things: “For one
is our master, even Christ,” (Matt. 23:10). He is Lord of our faith, and
we are bound to believe whatever he has revealed in his word.
Secondly,
As to obedience, it is that duty which God requires of man. It is that
duty and obedience which man owes to God, to his will and laws, in
respect of God’s universal supremacy and sovereign authority over man;
and which he should render to him out of love and gratitude. The
Scriptures are the holy oracle from whence we are to learn our duty; “By
them is thy servant warned,” (Ps. 19:11),
says
David. The Bible is the light we are to take heed to, that we may know
how to steer our course, and order the several steps of our life. “Thy
word is a lamp unto my feet, and a light to my path,” says the Psalmist,
(Ps. 119:105). From whence we may infer.
1. That there
can be no sufficient knowledge of the duty which we owe to God without
the Scriptures. Though the light of nature does in some measure show our
duty to God, yet it is too dim to take up the will of God sufficiently
in order to salvation.
2. That there
can be no right obedience yielded to God without them. Men that walk in
the dark must needs stumble; and the works that are wrought in the dark
will never abide the light; for there is no working rightly by guess in
this matter. All proper obedience to God must be learned from the
Scriptures.
3. That there is
no point of duty that we are called to, but what the Scripture teaches,
(Isa. 8:20) fore-cited. Men must neither make duties to themselves, or
others, but what God has made duty. The law of God is exceeding broad,
and reaches the whole conversation of man, outward and inward, (Ps. 19);
and man is bound to conform himself to it alone as the rule of his duty.
Thirdly,
As to the connection of these two, faith and obedience are joined
together, because there is no true faith but what is followed with
obedience, and no true obedience but what flows from faith. Faith is the
loadstone of obedience, and obedience the touch stone of faith, as
appears from James 2. They that want faith cannot be holy; and they that
have true faith, their faith will work by love. Hence we may see,
1. That faith is
the foundation of duty or obedience, and not obedience or duty the
foundation of faith, (Titus 3:8) and that the things to be believed are
placed before the things to be practiced, in order to distinguish
between the order of things in the covenant of grace, and that they were
under the covenant works. Under the letter, doing, or perfect obedience
to the law, was the foundation of the promised privilege of life; but
under the former, the promise is to be believed, and the promised life
is to be freely received: and thereupon follows the believer’s obedience
to the law, out of gratitude and love for the mercy received. This
appears from the order laid down by God himself in delivering the moral
law from mount Sinai. He lays the foundation of faith, first of all, in
these words, “I am the Lord thy God,” &c. which is the sum and substance
of the covenant of grace; and then follows the law of the ten
commandments, which is as it were grafted upon this declaration of
sovereign grace and love, (Ex. 20:2,18.) And let it be remembered, that
the apostle Paul calls gospel-obedience the obedience of faith as
springing from and founded upon faith, and if we examine the order of
doctrine laid down in all his epistles, we shall find, that he first
propounds the doctrine of faith, or what man is to believe, and upon
that foundation inculcates the duties that are to be practiced.
2. That all
works without faith are dead, and so cannot please God. For whatsoever
is not of faith is sin; and without or separate from Christ we can do
nothing. Faith is the principle of all holy and acceptable obedience.
3. That those
who inculcate moral duties without discovering the necessity of
regeneration, and union with Christ, as the source of all true
obedience, are foolish builders; they lay their foundation on the sand,
and the superstructure they raise will soon be overturned; and they
pervert the gospel of Christ. Such would do well to consider what the
apostle says, “If any man preach any other gospel unto you than ye have
received, let him be accursed,” (Gal. 1:9).
2. I proceed now to consider the manner of the Scripture’s teaching.
1. The Scripture teaches some things expressly in
so many words; as, Except a man be born again, he cannot enter into the
2. The
Scriptures teach but externally. It is the Spirit that teaches
internally. The Scriptures externally reveal what we are to believe
concerning God, and what duty God requires of man; but the inward
illumination of the Spirit of God is necessary for the saving
understanding of such things as are revealed in the Scriptures, for
several reasons which I mentioned in the former discourse, and shall not
now repeat.
3. I come now to consider the sense of the Scripture.
1. The sense of the Scripture is but one, and not
manifold. There may be several parts of that one sense subordinate one
to another; as some prophecies have a respect to the deliverance from
Babylon, the spiritual by Christ, and the eternal in heaven; and some
passages have one thing that is typical of another: yet these are but
one full sense, only that may be of two sorts; one is simple, and
another compound. Some Scriptures have only a simple sense, containing a
declaration of one thing only; and that is either proper or figurative.
A proper sense is that which arises from the words taken properly, and
the figurative from the words taken figuratively. Some have a simple
proper sense, as, “God is a Spirit, God created the heavens and the
earth;” which are to be understood according to the propriety of the
words. Some have a simple figurative sense; as, “I am the true vine, and
my Father is the husbandman. Every branch in me that beareth not fruit,
he taketh away,” &c. These have but one simple sense; but then it is the
figurative, and is not to be understood according to the propriety of
the words, as if Christ were a tree, &c. Thus you see what the simple
sense is. The compound or mixed sense is found wherein one thing is held
forth as a type of the other; and so it consists of two parts, the one
respecting the type, the other the antitype; which are not two senses,
but two parts of that one and entire sense intended by the Holy Ghost:
e.g. Moses
lifted up the serpent in the wilderness, that those who were stung by
the fiery serpents might look to it and be healed. The full sense of
which is, “As Moses lifted up the serpent in the wilderness, that, &c.
even so must the Son of man be lifted up; that whosoever believeth on
him should not perish, but have eternal life.” Here is a literal and
mystical sense, which make up one full sense betwixt them. Those
Scriptures that have this compound sense are sometimes fulfilled
properly (or literally, as it is taken in opposition to figuratively) in
the type and antitype both; as “I have called my Son out of
2. Where there
is a question about the true sense of Scripture, it must be found out
what it is by searching other places that speak more clearly, the
Scripture itself being the infallible rule of interpreting Scripture.
Now that it is so, appears from the following arguments.
(1.) The Holy
Spirit gives this as a rule. After the apostle had called the Christians
to take heed to the Scripture, he gives them this rule for understanding
it, “knowing this first, that no prophecy of the Scripture is of any
private interpretation, of our own exposition. For the prophecy came not
in old time by the will of man; but holy men of God spake as they were
moved by the Holy Ghost,” (2 Pet. 1:20, 21). As it came; so it is to be
expounded: but it came not by the will of man; therefore we are not to
rest on men for the sense of it, but holy men speaking as they were
moved by the Holy Ghost, and so never erring; therefore we are to look
to the dictates of the same Spirit in other places.
(2.) There are several approved examples of this,
comparing one Scripture with another, to find out the meaning of the
Holy Ghost; as “And to this agree the words of the prophet,” (Acts
15:15) &c.
The Bereans are commended for this, (Acts 17:11). Yea, Christ himself
makes use of this to show the true sense of the Scripture against the
devil; “Cast thyself down, (said that wicked spirit): for it is written,
He shall give his angels charge concerning thee,” (Matt. 4:6.) &c. “It
is written again, (says Christ), Thou shalt not tempt the Lord thy God,”
(Matt. 4:7). And thus our Lord makes out the true sense of that
Scripture, that it is to be understood only with respect to them who do
not cast themselves on a tempting of God. Some more will occur
concerning this point under the next head. This then is the great,
chief, and infallible rule of interpretation of Scripture, to compare
one passage with another. Other things may be added as helps and means
in order to find out the true sense.
1.
The knowledge of the Hebrew and Greek, in which languages the prophets
and apostles wrote, is an excellent mean to the right understanding of
the Scriptures. These original tongues are the best commentaries on
Scripture; and many times it is found so by those that know them.
2.
Diligently consider the scope and design of the Holy Ghost in the
portion of Scripture where ye find difficulty the coherence and context,
with all circumstances going before and following.
3.
Distinguish proper from improper words. The Scripture frequently uses
improper and figurative expressions, which, if taken as the letters
sound, will found a very absurd sense.
4.
The commentaries of godly and learned writers are not to be neglected.
5.
The reading also of profane history is of notable use in the knowledge
of the prophetical writings. And the knowledge of the Jewish customs
brings great light to the Scriptures.
6.
Lastly, Always take heed to the analogy of
faith, and see there be no deviating therefrom: for the Spirit of God
speaking in the Scripture is always one and the same; and therefore we
are never to think that one Scripture can be contrary to another, or the
known doctrine of the Bible and the form of sound words;
e.g.
“This
is my body which is broken for you;” it cannot be so understood as if
Christ’s body were locally present in the sacrament; because we believe,
according to the constant doctrine of Scripture, that Christ is ascended
into heaven, and will come again at the last day; and till then the
heavens must contain him. So we must not take the words literally, when
it is contrary to modesty, as when Isaiah is bid go naked, (Isa. 20:2);
or to piety, to cut off the right hand, &c. More particularly,
1.
Go to God for his Spirit to teach you, Psal. 119:18. It is Christ’s work
to give people to understand the Scriptures. If you would know what Paul
says, pray for the spirit by which he wrote.
2.
Take heed of a carnal, earthly, and fleshly mind. When the heart is
carnal, the mind is much blinded, and so utterly unfit for searching the
Scriptures.
3.
Endeavour to be exercised unto godliness. An exercised frame proves
sometimes an excellent commentator.
4.
Lastly, Endeavor to practice what you know.
4.
I proceed to show that
the spirit of
God speaking in Scripture is the supreme judge by which all
controversies of religion
are to be determined, and all decrees of councils, opinions of ancient
writers, doctrines of men, and private spirits, are to be examined, and
in whose sentence we are to rest. This is a very important point, and
upon it depends the whole of religion. One man says so, another man says
otherwise: the question is, Who shall be judge, and to whose
determination are we to stand and acquiesce in? Four sundry ways do men
go here.
First,
Enthusiasts set up the private spirit, and its revelations, without the
Spirit, for the judge of controversies. But whatever these may pretend,
the Scripture is our only rule. For,
1. Whatever revelation or light men may pretend
to, God binds them and us to the written word; “If they speak not
according to the Scriptures,” (Isa. 8:20)
it
is not true light, but “because there is no light in them,” that makes
it so: for going against the word, they show themselves to be acted with
a spirit of delusion, (1 John 4:6).
2. The Apostle
Paul devotes them to a curse, though they were angels, who preach any
other gospel than what he preached, and the Galatians received from his
hand, (Gal. 1:8, 9); not only a gospel contrary to it, but another,
anything diverse from or besides it, though not contrary to it. And if
it be contrary the Spirit is contrary to himself, for he is the author
of the Scriptures.
3. We are
commanded to “try the spirits,” (1 John 4:1). Now, how must they be
tried but by a rule; and what rule have we to try them by but the
written word”? This was the rule which the Bereans made use of to try
the spirit of the apostles, for which they are highly commended. It is
that rule which Christ sends the Pharisees to try his own doctrine by,
(John 5:40). But by the Scriptures we cannot try the spirits, unless we
lay them to that rule, and observe whether or not the spirits speak as
the Scriptures do; and then how can the new revelations be received?
4. The spirit’s
revelations are either a complete or partial rule. If our complete rule,
then the Scriptures are useless which is blasphemous, and contrary to
all those commands that requires us to give attendance to the reading,
searching, &c. of them. If they be a partial rule only, then they either
teach according to the Scripture, or not. If according to it, then it is
no new revelation, but what the Scripture already affords us. If not, it
is because there is no light in them, (Isa. 8:20). There is one
Scripture that we must more narrowly inquire into, both because it is
abused by the adversaries in this point, and affords us an argument for
our doctrine, The passage is, “We have also a more sure word of
prophecy, whereunto ye do well that ye take heed, as unto a light that
shineth in a dark place, until the day dawn, and the day-star arise in
your hearts,” (2 Pet. 1:19). Enthusiasts here, by the day-star arising
in the heart, understand some extraordinary revelation and light which
God sets up in the soul, which when it is set up, the person is to take
heed to the written word no longer. But,
(1.)
Whither would these men drive us? They tell us, that all men have a
light within them, according to which they must walk; and this is the
spirit within us; yet; must we still expect a new light to turn us off
from the Scriptures;
(2.) The apostle
here plainly prefers the word of prophecy unto an immediate voice from
heaven, and that in the very same thing wherein they both agree: how
much more preferable is the Scripture to new revelations?
(3.) This
supposes, that the apostles and believers in those days had not this
light; for they say, “We have a more sure word of prophecy, whereunto ye
do well that ye take heed.” This being so, we envy not the Quakers their
light, which the apostles and these Christians were strangers to.
Some by the day dawning and the day-star arising
understand the more clear dispensation which they suppose is to come in
the latter days. Others understand by it the sight of God and Christ in
glory, till which time the Scriptures must be made use of, but no
longer. Others understand this as spoken to the believing Jews in
reference to the prophets of the Old Testament, to which they did well
to take heed, till their gospel light should shine more clearly. Some
say, the word until
is not to be taken exclusively of the time
following that dawning of the day, and day star arising; and thereby
understand simply more clear light arising after some darkness, which
the people of God may be in for a time; till which light arising they
are to take heed to the Scriptures; not that they are then to give over
taking heed to them. Laying aside that which relates to a more clear
dispensation yet to come, because it supposes that then the Scriptures
must be laid aside, which is very contrary to the Scripture, for the
Spirit shall never in this life jostle out the word, but his office is
to teach, not new things unwritten, but whatever Christ spoke to his
disciples: “He shall bring all things to your remembrance, (says he),
whatsoever I have said unto you,” (John 14:26): Laying aside that, it is
hard to determine which of the rest is indeed the true meaning of the
apostle. Only it seems to bid fairest for the apostle’s sense, to say,
that he speaks of the more clear knowledge of Christ which the believers
at that time were afterwards to have, till which time they did well to
take heed to the prophetical word, as it is in the Greek; that is, to
the doctrine of the prophets who prophesied of Christ; not that they
were then to lay by the use of the prophets, but that then they would be
of less use to them than before, when they should attain to a more clear
gospel-light; as the candle is of less use when the day dawns than it
was before, though it be still useful. And I think it abundantly plain,
that the word of prophecy is not here to be understood generally of the
whole Scripture, as the other interpretations seem to take it, but
particularly of the doctrine of the prophets concerning Christ and the
gospel, as appears from the phrase, the
prophetic word, and the first verse of the
following chapter, where he speaks of false prophets that were among the
people of the Jews. So by the day-star I understand Christ himself, who
is called the morning star,
(Rev. 22:16). It is true it is here
Pharphoros, but there
oster ormithes: but,
for ought I know, the first of these is,
apax legomenon; and though the words be
different, the sense is the same, one thing gets but different names.
And Christ is called the day-star or morning-star, which we know are
both one thing; because, (1.) As the morning star is the most eminent
among the stars, and most lucid, as appears by its shining when the
appearance of the sun makes the rest disappear; so there is none like
Christ among the sons, (Cant. 2:3). (2.) As the day-star puts an end to
the dark night, so doth Christ’s arising in the soul put an end to the
night of spiritual darkness. Never was the sight of the day-star so
refreshing to the weary traveler in the night, as Christ’s appearance in
and to the soul; only the apostle calls him here rather the day-star
than the sun, because he is speaking of his appearance in this life,
whereas the full knowledge of him is deferred till his second coming. So
the day-dawning is easily understood. And this is expected to rise not
absolutely, but comparatively in respect of degrees of fuller
manifestation, as he promises to those that continue in his word, and
are his disciples indeed, that they shall know the truth, viz. more
fully, (John 8:31, 32). And that passage, “Then shall we know, if we
follow on to know the Lord: his going forth is prepared as the morning,”
(Hos. 6:3) doth excellently serve to show us this truth. So there he
hath respect to this further manifestation of Christ which they were
afterwards to have: but they are not then to give over the prophetic
word; for, as was before noticed, the word
until is not always exclusive
of the following time, (Ps. 110:1; 2 Sam. 6).
Now, if the
writings of the prophets be more sure than a voice from heaven, and
Christians are commended for taking heed to the same; and when the
day-star ariseth in the heart, it shows only the same thing more
clearly. What place is there left for new revelations against or besides
the Scriptures?
Secondly,
The Papists set the church upon the tribunal: but what that church is,
they do not agree among themselves, whether it be the pope, or a
council, or both together. However, they assert that there is in the
church a visible and infallible judge of controversies in religion. This
we deny, and far more that the pope, or a council approved by him, is
such a judge. For,
1. The Scripture makes no mention of any such
judge, in any of the places where the officers of the church are
reckoned up, (
2. Our faith must not lean upon the testimony or
authority of man; “Be not the servants of men,” (1 Cor. 12:23) not
bodily but spiritually; “Not that we have dominion over your faith,” (2
Cor. 1:24); where
the apostle declines, in his own name, and in the name of his fellows,
the being of such a judge. But our faith leans on the word of God, “And
are built on the foundation of the prophets,” (Eph. 2:20). &c.;
3. The doctrine of the church should be examined
by the Scriptures; “These were more noble than those in Thessalonica, in
that they received the word with all readiness of mind, and searched the
Scriptures daily, whether these things were so,” (Acts 17:11).
Now
he whose sentence is to be examined by another, cannot be the supreme
judge of controversies. “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. 8:20).
4. Neither pope
nor council, conjunctly nor severally, have such properties as are
requisite to constitute a supreme judge in controversies of religion;
they have no infallibility, or testimony thereof; yea, they have many
ways deceived and been deceived. We may appeal from them, as being bound
to the Scriptures, as well as others. And the church, be what it will,
must not be judge in its own cause.
5. Lastly,
Here is a controversy in religion, Who is the supreme judge of
controversy in religion? Who must decide this, or be supreme judge here?
The church cannot, neither pope nor council so decide it in their own
favor. That were absurd. Wherefore the Papists themselves are obliged to
make another judge of this controversy; and if so, why not of all?
Thirdly,
The Socinians set up reason to be the supreme judge of controversies in
religion, to whose determination we ought to stand, and therein to
acquiesce. There is no doubt but we have much use for reason in matters
of religion; as, (1.) To perceive and understand the things revealed in
the Scripture, (Matt. 13: 51). (2.) To collate them one with another,
(Acts 17:11). (3.) To explain the same, (Neh. 8:8). (4.) To argue from
the Scriptures, (Matt 21). (5.) To vindicate the truths from objections,
(Rom. 9:19, 20). That it is not the judge nor the rule, that is, that
reason ought not to be admitted of itself, and according to its
principles, to determine controversies of religion, is what we assert.
To illustrate this by an example, the Scripture says,
These three are one; we say we plainly
perceive the Scripture says so; and therefore, though our reason cannot
comprehend, we will believe it, because it is plain the Scripture says
so. They say, they cannot believe that there are three persons in the
Godhead, and not three gods, because reason is against it; and therefore
finding the thing disagreeable to reason, though it were in ever so
plain words found in the Scripture, they will not believe (as they
pretend) it means as the words sound, but will fasten another meaning on
the words though never so far fetched. And that it may not be thought
that this is the same way that the orthodox go too, in explaining
Scriptures that are understood figuratively, I shall give an example of
that too. The Scripture says, Christ is a vine, a door, the bread is his
body, &c. We know indeed that this is contrary to reason if expounded
literally: but that is not the prime reason why we reject the literal
meaning, and on which we build our faith as to the true meaning, as the
case is with the Socinians, but because it agrees not with other
Scriptures to understand it so; which testify that Christ is God and
man. Now, that reason is not the supreme judge of controversies in
religion, is proved by the following arguments.
1. Reason in an unregenerate man is blind in the
matters of God, “The natural man receiveth not the things of the Spirit
of God; for they are foolishness unto him: neither can he know them,
because they are spiritually discerned,” (1 Cor. 2:14).
Except. This only
respects reason not illustrated by divine revelation.
Ans. By that
illustration of reason by divine revelation, they understand either
subjective or objective illustration. If they understand it of
subjective illustration, they quit that article of their religion,
wherein they believe that the mind of man is capable of itself, without
the illumination of the Spirit, to attain sufficient knowledge of the
mind of God revealed in the Scripture. If of objective illustration, by
the mere revelation of these truths, then it is false that they assert:
For the apostle opposes here the natural man to the spiritual man; and
therefore by the natural man is understood every unregenerate man, even
that has these truths revealed to him; for, says the apostle, they are
foolishness unto him.” Now, how can he judge them foolishness if they be
not revealed? (Eph. 4:17, 18; Eph. 5:8).
2. Reason is not infallible, and therefore cannot
be admitted judge in matters concerning our souls. Reason may be
deceived, (Rom. 3:4). And is not this to shake the foundations of
religion, and to pave a way to scepticism and atheism?
Except. That is not to be feared where
sound reason is admitted judge. But why talk they of sound reason? The
adversaries themselves will yield, that reason is unsound in the most
part of men. We say, that it is not fully sound in the world; for even
the best know but in part; darkness remains in some measure on the minds
of all men.
3. Reason must be subject to the Scripture, and
submit itself to be judged by God speaking there, “The weapons of our
warfare are—mighty—to the pulling down of strong holds, casting down
imaginations, —and bringing into captivity every thought to the
obedience of Christ,” (2 Cor. 10:4, 5).
Matters
of faith are above the sphere of reason; and therefore as sense is not
admitted judge in those things that are above it, so neither reason in
those things that are above it, (1 Tim. 3:16).
4. If reason
were the supreme judge of controversies, then our faith should be built
on ourselves, and the great reason why we believe any principle of
religion would be, because it appears so and so to us; which is most
absurd. The Scripture teaches otherwise, “Ye received it not as the word
of men, but as it is in truth the word of God,” (1 Thess. 2:13). Most
plainly does our Lord teach this, “I receive not testimony from men,”
(John 5:34); “Search the Scriptures,” (John 5:39)
Fourthly,
The orthodox assert the supreme judge of controversies in religion to be
the Holy Spirit speaking in the Scriptures. This is proved by the
following arguments.
1. In the Old and New Testaments, the Lord still
sends us to this judge. So that we may neither turn to the right hand
nor left from what he there speaks, (Deut. 5:32; 17:11). “According to
the sentence of the law which they shall teach thee,” (Deut. 17:11); “To
the law and to the testimony,” (Isa. 8:20) &c.; “They have Moses and the
prophets; let them hear them,” (Luke 16:29); “Search the Scriptures,”
(John 5:39). Some hereto refer that passage, “Verily I say onto you,
that ye which have followed me in the regeneration, when the Son of man
shall sit in the throne of his glory, ye also shall sit upon twelve
thrones judging the twelve tribes of
2. It was the
practice of Christ and his apostles to appeal to the Spirit speaking in
the Scriptures, (Matt. 4) where Christ still answers Satan with that,
“It is written,” And so while discoursing with the Sadducees about the
resurrection, (Matt. 22: 31, 32). So also in John, chapter 5 and 10. and
Luke 24:44. And so did others, (Acts 17:11; 26:22, 23. 2 Pet. 1:19. Acts
15:15, 16). A careful examination of which passages I recommend to you
for your establishment in the truth.
3. To the Spirit
of God speaking in the Scriptures, and to him only, agree those things
that are requisite to constitute one supreme Judge.
(1.) We may
certainly know that the sentence which he pronounces is true, for he is
infallible being God.
(2.) We cannot
appeal from him, for he is one above whom there is none.
(3.) He is no
respecter of persons, nor can be biassed in favour of one in preference
to another.
Having discussed
the doctrinal part of this subject, I shall now conclude with two or
three inferences.
Inf.
1. People then should diligently read and study the holy Scriptures, in
order to their knowing what to believe and what to do. As the Scripture
is the only rule and test of faith and obedience, let us accomplish a
diligent search into it, that we may understand all matters to be
believed and practiced in order to our salvation, and reject every
dictate and every precept, come from what quarter it will, if it be not
taught us in the sacred records. We are not to believe anything to be an
article of faith, or a duty that we are to perform, unless it has the
sanction of the Spirit of God in the written word, and be enjoined us by
that infallible Judge. Let it then be our daily care and principal study
to acquaint ourselves with the word of God, and draw from that
infallible treasury all our knowledge as to faith and practice.
Inf.
2. How dangerous must it be to maintain opinions and practices which are
evinced to be contrary to the word of God? How hazardous must be the
state of those who hold doctrines contrary to and aversive of the
foundations of Christianity? Many such doctrines are taught and
propagated in our day; such as the tenets of Socinians and Arians, who
degrade the Son of God to the rank of a mere creature, and deny his
supreme Godhead and essential glory, and impugn his satisfaction; the
Arminians, who overturn the doctrine of original sin, assert free will,
and stickle for the resistibility of grace, and other things aversive of
the doctrine of the Bible; and others who set up creeds, confessions,
and covenants of human manufacture, in the place of the infallible
oracles of truth.
Inf.
3. How worthy of reproof are they who make no conscience of reading the
Scriptures They seldom look into them, or at most only on a sabbath-day,
without giving attention to what they read; and so are grossly ignorant
of the first principles of religion.
Inf.
4. Religion, if it be of the right sort, will be practical religion. A
blind obedience, or ignorant obedience, to some of the duties of
religion is no better than bodily exercise, which profiteth little. All
right obedience flows from a principle of faith in the heart. True faith
will always be productive of, and accompanied with good works. and it is
in vain for men to say they have religion; unless they abound in all the
fruits of righteousness, which are by Jesus Christ unto the praise and
glory Of God. Let us then show our faith by our works, in having a
respect unto all the commands of God, and doing whatsoever he has
enjoined us in his word.
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Providence
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