Part 8

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,