queathing legacies on such as are mentioned by the testator, which can never take place until his death.-Heb. ix. 16.

The writings of Moses and the prophets are called the Old, or First Testament, because the Testament or Covenant of Grace which God made with man, is therein revealed in the dispensation of it, in which Christ, the testator and the old mediator of the covenant, is exhibited by types and figures; and many burdensome services and carnal ordinances of the ceremonial law were required.

The writings of the evangelists and apostles are called the New or Second Testament, because the Testament of God or Covenant of Grace is therein revealed in the new dispensation of it, in which Christ being now come in the flesh, is revealed without types and figures; and because he hath fulfilled and abolished the ceremonial law, and freed his people from that yoke of bondage,-now requiring more spiritual worship in its room.

That the Scriptures are a revelation from heaven, may be proved by arguments or evidences, both external and internal.

1. The external evidences, which prove that the Scriptures are the Word of God, are these:-' Their superior antiquity -the good character of the sacred penmen-the miracles by which they have been confirmed the exact fulfilment of the prophecies and predictions contained in them-the effects produced by them-the opposition they have sustained and surmounted-and their being prized and esteemed as such by the best of men.

2. The internal evidences, which prove that the Scriptures are the Word of God, are these:-Their whole contents contradict nothing in nature or sound reason, but confirm every rational fact-many important truths are revealed in them which could not be discovered by nature or reasonthe strict purity of their doctrines, duties, and precepts, and whole contents the harmony of their various parts-their suitableness to our condition-the full and perfect discovery which they make of the only way of salvation-the majesty of their style their power and efficacy to convince and awaken the conscience, to convert and change the heart, to quicken men out of spiritual death, and to rejoice and comfort under the deepest distress-their scope and design to give glory to God, and to debase the sinner-and the expe rience which real Christians possess of their truth.

That neither men nor angels could be the authors of the Scriptures, will be evident from the following things-1. Good men could not be the authors of them, because they would often arrogate to themselves what is infinitely above their power. 2. Bad men could not be the authors of them, because they could not write such language; nor could they have any conception of that heavenly-mindedness which is every where discernible in them. 3. Good angels could not be the authors of them, because they could have no wish to deceive; and because it is said that they desire to look into their mysteries; and it cannot be supposed that they would write what they did not thoroughly understand.—1 Pet. i. 12. 4. Bad angels could not be the authors of them, because they every where oppose the kingdom of Satan, and discover the way in which it shall be finally overthrown.

Obs. 6.-The Scriptures are the only rule to direct us how we may glorify and enjoy God.

The Scriptures are the only rule of faith and duty, because none but God, their author, could show the way in which he himself is to be glorified and enjoyed by fallen sinners of mankind.-Mic. vi. 6-9; Matt. xi. 25-28. This will be farther evident when we consider,—

1. That they are a sufficient rule. The Scriptures alone are sufficient, without the aid or writings of men, to give us that knowledge of God and of his will, which is necessary to salvation.-Gal. i. 8; John v. 39.

2. That they are a perfect rule. The whole counsel of God, concerning all things necessary for his own glory, man's salvation, faith and life, is either expressly set down in Scripture, or may, by good and necessary consequence, be deduced from Scripture.-2 Tim. iii. 15-17; Gal. i. 8, 9. That not only express Scriptures, but also plain and necessary Scripture consequences, may be admitted as a part of the rule, is evident from the example of our Lord in proving the doctrine of the resurrection against the Sadducees.-Matt. xxii. 31, 32.

3. That they are a clear and perspicuous rule. There are indeed some things in Scripture hard to be understood, because they have a reference to time and place; and there are mysteries which are beyond the comprehension of created beings. But to those who are under the enlightening influences of the Holy Spirit, the fundamental truths of the Gospel, with respect both to faith and practice, are plain and

perspicuous. For every thing necessary to eternal salvation is so clearly laid down in Scripture, that every one who uses the ordinary means, may attain to a sufficient knowledge of them.

The reason why God hath left some parts of his Word obscure, and difficult to be understood, are the following:-1. That we may be convinced that it is he alone who can make us understand the Scriptures; and that prayer for the Spirit is necessary to open our understandings. 2. That the Scriptures may be our frequent study, if we would know the voice of God speaking therein. 3. That we may be kept humble; and that we may be led to see and to acknowledge that the wisdom of man is but folly. 4. That we may highly esteem the Word,-which, were it all plain and easy to be understood, might be little esteemed. 5. That we may highly value the ministry of the Word, which God hath appointed in his Church, in order that its truths might be made known and inculcated. 6. That the world may see that it is not by the wisdom of man, but by the teaching of the Spirit of God, that sinners are made wise to salvation.

The best interpreter of Scripture is Scripture itself; for it is evident that the Spirit of God must be the best interpreter of that which was dictated by him.-1 Cor. ii. 11.

Obs. 7.—Although the Scriptures are a sufficient, a perfect, and a clear and perspicuous rule of direction, yet they are not sufficient of themselves to make us wise to salvation.

In order to this end, they must be accompanied with the almighty power of the Spirit of God; for without this the reading and preaching of the Word would be in vain.— 1 Cor. ii. 14. If the teaching of the Holy Spirit were not necessary, it would follow: That such passages of Scripture as Isa. liv. 13, Jer. xxxi. 34, would be unnecessary, to assert which would be the height of blasphemy. That those who are most learned in the things of this world, would be best acquainted with the Scriptures; which, however, is not the case.-Mal. xi. 25; 1 Cor. i. 21. That were we able of ourselves to understand the things of God, the promise of the Spirit to open the eyes of the blind, would be to no purpose. That the prayers of the people of God for divine illumination (such as Psal. cxix. 18, &c.) would be in vain.

Obs. 8.-The Scriptures were originally written in the Hebrew and Greek languages.

The Old Testament, except a few passages which were written in Chaldee, was originally written in Hebrew, the first language in the world, and, at the time of the revelation, the language best known to the Church of God. And the New Testament, with the exception of the Gospel according to Matthew, which is supposed to have been written in Hebrew, was originally written in Greek; the language which, at the time of writing it, was most common and best known both to Jews and Gentiles. By this we are taught that all nations should have the Scriptures in a language which they understand. The passages of the Old Testament which were written in Chaldee, are the eleventh verse of the tenth chapter of the Prophecies of Jeremiah; from the second verse of the fourth chapter of Daniel, to the end of the seventh chapter; and the fourth, fifth, and sixth chapters of Ezra.

INFERENCES.

From this subject we learn,-1. The duty and necessity of searching the Scriptures, which are able, through the influence of the Holy Spirit, to make us wise to salvation.-John v. 39. 2. That we must believe that all things contained in them are the word of God. 3. That, under a sense of our own ignorance, we should seek after a more extensive knowledge of the saving truths of the Scriptures, than we yet possess. 4. That the practice of the Word must accompany the knowledge of it.-John xiii. 17. 5. The goodness of God in committing to us a revelation of his will. 6. The necessity of divine illumination, that we may see wondrous things out of the Scriptures.-Psal. cxix. 18. 7. That the Word of God is the only rule of faith and obedience; and that it alone discovers the way by which we are to glorify him in this world, that we may come to the full enjoyment of him in a future world.

The Two Principal Topics treated of in Scripture, and Explained in the Two Divisions of the Catechism.

The Scriptures principally teach, what man is to believe concerning God, and what duty God requires of

man.

ANALYSIS AND PROOFS.

We are here taught,

1. That the Scriptures teach us other things besides the knowledge of God, and the duty and happiness of man.-See Matt. xxiii. 23.

2. That they principally teach us what we are to believe concerning God. Deut. xxxi. 12.-"That they may learn, and fear the Lord your God, and observe to do all the words of this law." 2 Tim. i. 13.—“Hold fast the form of sound words,-in faith and love."

3. That they principally teach us what duty God requires of man. Psal. cxix. 105.-"Thy word is a lamp unto my feet, and a light unto my path." See also Luke x. 25, 26.

EXPLANATION.

Obs. 9.-The Scriptures teach us what we are to beliere concerning God.

To believe, is to assert or give credit to truth, upon the authority of another.

To believe what the Scriptures teach, is to assert or give credit to the truths therein revealed, upon the authority of God, whose Word the Scriptures are. This is what constitutes divine faith; and it is produced in the soul of man, not by any power of his own, but by the operation of the Spirit of God.-Gal. v. 22; Eph. ii. 8.

The things which the Scriptures teach concerning God, and which are to be believed by us, respect his nature and perfections, the persons of the Godhead, the decrees of God, and the execution of his decrees.-Heb. xi. 6 ; 1 John v. 7; Acts xv. 14, 15-18, and iv. 27, 28.

We are to believe nothing in point of faith but what the Scriptures teach; because they are the only book in the world of divine authority, and consequently the only one that is absolutely infallible.-Isa. viii. 20.

Obs. 10.—The Scriptures teach us what duty God requires of

By the duty which God requires of man, we are to understand that which is God's due, or that which we owe to God, and are bound to do, as his creatures, his subjects, and his children.