We shall now proceed to consider, how far the Old Testament is a rule of faith and obedience to us, though that dis Isaiah xvii. Isaiah i. Isaiah xxviii. Hosea v. vi. Isaiah xiv. ver. 28, &c. Hosea vii.-xiv. {Mocca vii. iv. v. vi. vii. Nahum i. ii. iii. Isaiah xviii. xix. Isaiah x. ver. 5, &c. xi. xii. xiii. xiv. ver. 28, &c. Isaiah xxxvi. xxxvii. Isaiah xl.-xliii. &c. Jeremiah xi. ver. 1-18. Jeremiah iii.-x. xii.—xxi. Jeremiah xi. ver. 18, &c. Habbakkuk i. ii. iii. Zephaniah i. ii. iii. Jeremiah xxii. ver. 1-24. Jeremiah xxvi. In the same year 606 Jehoiakim 4. In the same year Jeremiah xlvi. In the same year Jeremiah xxxvi. ver. 1-9. pensation be abolished; for we are not to reckon it an useless part of scripture, or that it does not at all concern us. Since, In the same year In the same year Jeremiah xlviii. xlix. ver. 1-34. 590 Zedekiah 10. Jehoiachin's capt. Jeremiah xxxvii. ver. 1—11. Jeremiah xxxiv. ver. 8, &c. Ezekiel xxxvi. xxxvii. xxxviii. Jeremiah xxxix. ver. 1-11. lii. ver. 1-30. Jeremiah xxxix. ver. 11–15. xl. ver. 1-7. Jeremiah xl. ver. 7. xli. xlii. xliii. xliv. ver. 1-8. (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; there "In the same year, eleventh month Zechariah i. ver. 7, &c. ii.-vi. 516 Darius 3. 518 Darius 4. In the same year, ninth month 515 Darius 6. 462 Ahasuerus 3. 461 Ahasuerus 4. 458 Ahasuerus 7. In the same year 457 Ahasuerus 8. 445 Ahasuerus 20. 433 Ahasuerus 32. 429 Ahasuerus 36. 428 Ahasuerus 37. 296 Ptolemy Soter 9. Ezra v. ver. 3, &c. Zechariah ix-xiv. Esther ii. ver. 1-16. Esther ii. ver. 16-21 Nehemiah i-iii. &c. Nehemiah xiii. ver. 6. Malachi i.-iv. Nehemiah xiii. ver. 6, &c. The Canon of the Old Testament completed, by adding two books of Chronicles, Ezra, Nehemiah, Esther, and Malachi; by SIMON the Just." DR: TAYLOR. fore 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. (a) 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 súc, cess 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 infantstate, 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 (a) xtoos is the unregenerate world, John vii. 7. and yaprozi, is to receive kinų1, 2 Cor. vii. 2. 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 |