were very proper and needful, with respect to those especially that questioned his apostolic authority, as the false teachers, and some under their influence, did. But where that was admitted, I apprehend that character itself sufficiently spoke the same language, as to all things which belonged to it. And that his writings belonged to it, appears from his prefacing almost all of them with assertions of that office, as in Gal. i. 1, and Rom. i. 1, with several others. And he accordingly wrote as from Christ himself, ordinarily sending them such salutations from Christ as this: "Grace to you, and peace from God the Father, and the Lord Jesus Christ," in Rom. i. 7, and Gal. i. 3, and in most of the other epistles.

This apostle's distinction (in 1 Cor. vii. 6, 10, 12, 25), of what "not he, but the Lord commanded," from what he spoke, "and not the Lord," and from what he "spoke by permis sion," and as "having no commandment of the Lord," and yet "gave his judgment as one that had obtained mercy of the Lord to be faithful," is not, as I apprehend, a sufficient objection against what has been alleged from other places. For if, as some understand it, he thereby means that he then spoke the particulars there mentioned, as his private opinion, and not by divine suggestion, this shows his great integrity and honest simplicity, in giving such plain notice, when he ventured to offer only his private thoughts; and is a good argument that, where he does not give the like notice, he is to be understood as speaking under inspiration. The like may be said of any other instances, where his manner of speaking directs us to think he only spoke his private desires or hopes. Or if, as others understand it, he thereby means to distinguish what he additionally offered by the present suggestion of the Spirit, from what Christ had said before in his personal ministry, against the "wife's departing from her husband," then it has no shadow of objection in the case before us, but is rather an attestation to the truth of those gospels, which were probably written before this epistle, and which record our Lord's own determination about that matter, in Mat. xix. 9, and Luke xvi. 18.* But to return.

This apostle quotes a passage from the evangelists, as a part of Scripture, of the same authority with the Old Testament; 1 Tim. v. 18. "The Scripture saith, Thou shalt not muzzle the ox that treadeth out the corn, and the labourer is worthy of his reward." This last passage is no where to be found in

the Scripture of the Old Testament, but is extant verbatim in the Greek of Luke x. 7, and, with the change of but one word, in Mat. x. 10. The apostle Peter gave like testimony to the authority of the epistles of the apostle Paul, when he referred to them, and approved of all then extant, as "written according to the wisdom given unto him," and ranked them with the other Scriptures, as bearing the same emphatical and distinguishing name with them. And this apostle put his own, and the rest of the apostle's writings, on the same foot of divine authority, as he doth the writings of the ancient prophets, when he says, "This second epistle, beloved, I now write to you, in both which I stir up your pure minds by way of remembrance, that ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour."

Hence what the apostles delivered was to be received as the word of Christ, for he that heareth you," said our Saviour to them, "heareth me." And the apostle Paul spoke it to the commendation of the Galatians, that "they received him," with respect to his doctrine-" even as Christ Jesus." But this they ought by no means to have done, unless what he delivered to them had been indeed the word of Christ, spoken under the unerring conduct of his Spirit, in the discharge of his apostolic office among them. But the doctrines conveyed to us by their writings, are called the "word of God," the "testimony of God," and the "oracles of God," as given forth by inspiration from him. And thanks were offered for the Thessalonians, that they received the apostles' word, "not as the word of men, but (as it is in truth) the word of God." And "their gospel," in conjunction with the "Scriptures of the prophets," is said to be "made known to all nations for the obedience of faith."

To conclude this discussion, as we cannot reasonably suppose that God should more immediately concern himself in the writings of the Old Testament than of the New, it may as certainly be said of both, as of one, that he "spake by the mouth of his holy prophets, which have been since the world began;" and that "all Scripture is given by inspiration of God." And all this inspiration proceeding from the Spirit of Christ, whom he promised to send to his disciples, the New Testament, as well as the Old, must be referred to Christ as the author of it. Accordingly, the "Spirit of prophecy" is called "the testimony of Jesus." And what the apostles delivered under inspiration from him, is called the "word of the

Lord," and "the word of the Lord Jesus," just in the same manner as at other times, and in the same context, it is called "the word of God."

SECTION II.

CHRIST THE GREAT SUBJECT OF THE SCRIPTURES.

The Scripture is "the word of Christ," as he is the great subject of it; or, as it is a revelation of Christ to us.

The light of nature, assisted by the works of creation and providence, gives us some notices of God; but gives us none of the distinct persons in the Godhead, or of God incarnate. It leads us to God the Creator, but says nothing of God the Redeemer; it suggests apprehensions of an offended deity, but is altogether silent about the great Mediator that alone is able to appease him. Till the Gentiles were enlightened by the gospel, they were "without Christ," without any knowledge of him, and so without good hope, and "without" the right knowledge of the true "God in the world."

The Scriptures only are the word of Christ, by which he is discovered to us. They are a divine revelation" concerning Jesus Christ our Lord." They tell us that he is, and what he is; the Son of God in our nature, or God-man, Mediator. They acquaint us with his infinite perfections and condescensions as God, with his spotless obedience, and exquisite sufferings as man, and with the excellence, dignity, and acceptableness of his obedience and sufferings as God-man. They show us how fit and capable he was to deal with God for men, and, accordingly, how he was set up from everlasting, and his delights were with the sons of men; how he loved the church, and gave himself for it, became their substitute, stood in their law-place, answered for them, and redeemed them by his blood from among men. And they show us how desirable it is, that God should deal with us according to the interest Christ has with him for men. They set him forth in the agonies of his cross, and in the glories of his crown-in his humbled, and in his exalted state and characters. They represent him as the great Prophet of the church, to instruct them by his word and Spirit; as their only High Priest, first to offer an atonement, and then to make intercession, in the virtue of that atonement, for them; and as their sovereign Lord and King, to set up his throne and kingdom in their hearts, to oblige them by his

laws, to rule them by his word and Spirit, to subdue them as a willing people to himself, to deliver them from, to defend them against, and to give them victory over sin, Satan, and the world, through himself that loved them. And they speak of him as the great and awful Judge of the whole world at the last day. They exhibit him as an all-sufficient, suitable, faithful, and willing Saviour, engaged and ready to compassionate and help the distressed, and to save all sorts and degrees of sinners that come unto God by him, and they show us the way of salvation through him alone. They describe him as the Surety of the new covenant, and as a vital Head to quicken our souls to the life of grace and holiness in this world, and our souls and bodies to an immortal life of glory in the next. They speak of him as the author, the object, and the Lord of our faith, repentance, love, worship, and obedience; and as the only person in whom either we or any of our services can find acceptance with an offended righteous sovereign. They encourage our approaches, and open a way for free access to the Father with humble boldness, and for the most delightful communion with him through this only Mediator. They assure us of his steady love and care to all his chosen, redeemed, and called, that none shall pluck them out of his hands, and that he is able to keep them from falling, and to present them faultless before the presence of his glory with exceeding joy.

In a word, they represent him as "all in all:" As all, in all our salvation; for he is "made of God to us wisdom, righteousness, sanctification, and redemption:" As all, in all our gifts and graces, which are bestowed upon us "according to the measure of the gift of Christ:" As all, in all the officers and ordinances of the church, both as to their institution, fitness, and efficacy; for "he ascended that he might fill all things:" As all, in all our spiritual life, privileges, acts, and comforts; for "Christ liveth in us, and the life we live in the flesh is by the faith of the Son of God:" As all, in all our assistance and acceptance; for " we are accepted in the beloved," and "can do all things through Christ which strengtheneth us:" And as all, in all our hopes for eternity; for Christ in us is our hope of glory;" and "when Christ who is our life shall appear, then shall we also appear with him in glory."

The whole gospel, in all the editions of it, is a display of the personal and mediatorial glory of Christ; of what he is in himself, of what he is or will be to us, and of what we are or ought to be to him. It gives us a delightful prospect of what

he is in his actings with God for sinful creatures, and in his actings from God toward them. And it represents him as the grand medium of all the reconciliation, and friendly correspondence, that is renewed between God and them. All its declarations, invitations, and promises, have this sweet and engaging aspect toward Christ; and therefore, as the gospel is frequently called the "gospel of Christ," so the preaching of it is several times called" preaching Christ." All its lines, one way or other, centre in him, and derive their beauty and power from him. Hence it was the apostle's determination, "not to know any thing, save Jesus Christ, and him crucified."

It would be almost endless to recite the crowds of passages that speak this, and similar language, concerning Christ: I shall therefore only add a few plain hints, to show that the Scriptures both of the Old and New Testament are a revelation of Christ to us.

I. The Old Testament is a revelation of Christ.

The first promise evidently spoke of him, as that “seed of the woman" that should "bruise the serpent's head." Many other discoveries, promises, and prophecies, were gradually given of him, with increasing light to Abraham, Isaac, Jacob, Moses, David, and the later prophets, and by them to the whole church of Israel. They set him out as a suffering and triumphing Saviour; "as the seed of Abraham, in whom all nations should be blessed; as the great Shiloh, to whom the gathering of the people should be; as a prophet like unto Moses; as a king in Zion; as a priest upon his throne; as a child born, and Son given to us; and yet, as the mighty God, the everlasting Father, and Prince of peace; as Immanuel, God with us; as the Messiah; and as the Lord our righteousness," with many other strong and lively descriptions of him. Hence the apostle Peter appealed to them, saying, "To him give all the prophets witness, that through his name, whosoever believeth in him shall receive remission of sins." our blessed Lord, beginning at Moses, and so on through "all the prophets, expounded in all the Scriptures the things concerning himself." And speaking of the whole body of the Old Testament, under the usual distinction of the law of Moses, the Psalms, and the Prophets, he reminded his disciples that "all things written in them concerning him must be fulfilled." Which shows that notices of Christ were scattered throughout all those sacred records.

And

There are not only many declarations, promises, and pro