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the same Spirit for writing, upon that reason, what is applied to the Old belongs also to the New Testament. It is said to be of divine inspiration, because the writers were inspired by the Spirit, who guided their hearts and pens; he dictated, and they wrote; so that it is his word and not theirs; and that is extended to the whole scriptures. 2. The use and end of the scriptures: It is profitable for doctrine, &c. If ye desire to know the truths of religion, or what we believe, the scripture is profitable for doctrine, teaching us what we are to believe concerning God, Christ, and ourselves, and the great things that concern salvation. If ye want to refute the contrary errors, it is profitable for reproof, to convince us of the nature and importance of divine truth and point out what errors we are to avoid. If ye desire to amend your life and practice, casting off sinful practices, it is profitable Jor correction, that is, for reformation of manners. If ye want to know what is duty, and what is sin, it is necessary for instruction and righteousness; shewing us how to lead a holy and righteous life before God, and instructing us in the true righteousness, which is the foundation of our access to God, and acceptance with him, the righteousness of Christ. And what more is necessary for salvation, for faith and obedience, for the whole of salvation ? Two doctrines offer themselves from the words, viz. Doct. I. “The scriptures of the Old and New Testa* ment are the word of God.” Doct. II. “The scriptures are the rule to direct us how “we may glorify and enjoy God.” I shall prosecute each doctrine in order. Doct. I. The scriptures of the Old and New Testament * are the word of God.” Here I shall shew, I. What is meant by the Old and New Testament. II. What are the scriptures of the Old and New Testament. III. The necessity of the scriptures. IV. That the scriptures of the Old and New Testament are the word of God. W. Deduce some inferences.

I shall shew what is meant by the Old and New Testament. It is the covenant of grace which is called a testament, and it is properly a testamentary covenant, without any proper conditions as to us, Heb. viii. 10. “This is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people.” Christ is the testator; he made the testament, and confirmed it with his death. The spirit of Christ drew the testament, dictating it to the holy penmen. This testament of Christ's is one and the same as to substance, though sometimes more clearly revealed than at other times. The Old Testament is the more obscure draught of Christ’s will, and the New Testament is the more clear one. Thus they only differ in circumstances, while the substantials of both are one and the same; one Mediator and testator, one legacy or promise of remission of sin and eternal life, and one faith as the way of obtaining it". II. I proceed to shew what are the scriptures of the Old and New Testament. The scriptures of the Old Testament are those which begin j Genesis, and end with Malachi; and the scriptures of the New Testament are those which begin with Matthew, and end with the Revelation. And it is worthy of our special remark, how the Old Testament and the New, like the cherubims in the most holy place, stretch forth their wingstouching one another; the Qld Testament ending with the prophecy of sending Christ and John the Baptist, Mal. iv. and the New beginning with the history of the coming of these two. The books of the Old Testament were divided by the Hebrews into three, the law, the Prophets, and Ketubim, written books. The law contains the five books of Moses, The Prophets are twofold, former and latter. The former are the historical books of the Old Testament, as Joshua, Judges, Ruth, 1 and 2 Samuel, 1 and 2 Kings; and they were so called, because they told things already done. The latter related things before they were done; and are of two sorts; the greater, which are three, Isaiah, Jeremiah, and Ezekiel; the lesser twelve, viz. Hosea, Joel, &c.

* See more on this subject in the author's Piew of the Covenant of Grace, head 4. title, Christ the Testator of the Covenant.

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The written books were called so, because they were written by such as had the gift of the Holy Spirit, as the Hebrews speak, but not of prophecy. And of that sort are Job, Psalms, Proverbs, Ecclesiastes, Canticles, 2 Chronicles, Ezra, Nehemiah, Esther, and Daniel. The Hebrews ascribe this division of them to Ezra; and it seems our Lord Jesus Christ acknowledged the same, while he tells his disciples, Luke xxiv. 44. of the writings of Moses, the Prophets, and the Psalms. The books of the New Testament are divided into three sorts, Histories, the Four Gospels, the Acts of the Apostles, the Epistles, and the Revelation, which is prophetic. o The books of both the Testaments were written by different authors. As to the Old Testament, Moses wrote the Pentateuch; only some verses in the End of Deuteronomy, where Moses' death is recorded, could not be written by him, but are said to have been written by Joshua; who also wrote the book that bears his name; or, according to the opinion of some, it was written by Eleazar, Aaron’s son. , Samuel is supposed to have written the book of Judges, and, it would appear, the last part of the book of Joshua, containing the account of the death of Joshua and Eleazar: Some think that the Judges did write every one the history of their own time; and that Samuel at last did put them all into one volume. The book of Ruth also was written by him, as the Hebrews tell. He wrote also the first book bearing his name, to the 25th chapter, where his death is narrated. The rest of the chapters of that book, and the whole of the second book, are said to have been written by David. The books of the Kings are supposed to be written by David and Solomon, and other prophets that lived in these times; so that each of them did write what was done in his own time. Job is supposed to have written the book that bears his name. David wrote the Psalms, but not all : such as are not his have the author's name prefixed; as Asaph, Heman, &c.; and they were all by Ezra collected into one volume. Ezra is said to have written the books of Chronicles, Ezra, and Nehemiah ; Mordecai, that of Esther; and Solomon, the Proverbs, Ecclesiastes, and Canticles. Isaiah, Jeremiah, and the

other prophets, wrote every one their own prophecies, containing a short sum of their sermons. As for the books of the New Testament, without controversy the evangelists wrote the Gospels, according as their names are prefixed to them. Luke wrote the Acts of the Apostles; and the remaining books, the Epistles and the Revelation, were written by those whose names they bear. Only, as to the Epistle to the Hebrews, there has been some doubt, some ascribing it to Luke, some to Barnabas, others to Apollos, and others to Clemens: but many learned men have given good reasons to prove it to be written by the apostle Paul. But the principal author is the Holy Spirit, whence the scripture is called the Word of God. The penmen were but the instruments in the hand of God in writing the same. It was the Spirit that dictated them, that inspired the writers, and guided them. But the inspiration was not the same in all points to all the penmen; for some things were before utterly unknown to the writer, as the history of the creation of the world to Moses; the prediction of future events in respect of the prophets; which therefore the spirit did immediately reveal to them: Other things were known to the writers before, as the history of Christ to the four evangelists, &c.; in respect of these there needed no new revelation, but a divine irradiation of the mind of the writer, giving him a divine certainty of those things which he wrote. By this inspiration all of them were infallibly guided, so as they were put beyond all possibility of erring. And this inspiration was extended not only to the things themselves expressed, but to the words wherein they were expressed, though agreeable to the natural style and manner of each writer, 2 Pet. i. 21. Psal. xlv. 1. Upon this account the scripture is attributed to the Holy Spirit, without making any mention of the penmen, Heb. x. 15. Quest. But what opinion are we to form of the books called Apocrypha, And why are they so called : Ans. These books, which are found placed in some Bibles betwixt Malachi and Matthew are called Apocrypha, which is a Greek word, signifying hidden or absconded. The reasons of this name are given thus (1) Because they were not acknowledged by the church to be

of divine inspiration. (2.) Because the names of the authors were hid. (3.) Because they contain some things unknown to Moses, the prophets and apostles. (4.) Because, for the foresaid reasons, they were judged unworthy to be publicly read in the church. Concerning these books, we believe that they are not of divine inspiration, and therefore no part of the canon of scripture; that is, they are not to be admitted as any part of the rule of faith and manners: and therefore they are of no authority in the church of God for the determining of controversies in religion; and so, though they may be of use as other human writings, yet they are no otherwise to be made use of nor approved. The reasons are, 1. They were not acknowledged by the church of the Jews for canonical: to whom the Apostle tells us, Rom. iii. 2. ‘the oracles of God, under the Old Testament dispensation “were committed.” They even forbade their children to read them till they came to mature age. 2. They were not written in the Hebrew tongue, but in the Greek; and the authors of them were posterior to Malachi, who was the last of the prophets, according to the saying of the Hebrews, that the Holy Ghost went up from Israel after the death of Haggai, Zechariah, and Malachi. And 1 Mac. iv. 46. plainly shews, that there was no prophet among them, to shew them what they should do with the stones of the polluted altar. And it may clearly appear to any unbiassed person, how the interposing of these books betwixt Malachi and Matthew does cut off the beautiful connexion betwixt the end of the Old and the beginning of the New Testament, and how Malachi's prophecy is designed of God to close up the scriptures of the Old Testament, in that he prophecies most distinctly of the coming of Christ, and John the Baptist his forerunner, with the accomplishment of which Matthew begins his gospel, as I observed before. 3. The primitive church for the first four centuries received not these books; and when they came to be read, the reader stood but in an inferior place, they being then read as profitable books, though not of divine authority. 4. They are no where cited by Christ and his apostles. Yea, they are not obscurely rejected by him, while he di

vides the scriptures into Moses, the Prophets, and the Vol. I. C

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