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jection is, against the Old Testament being the word of God, because it consists so much of warlike histories and civil transactions. Here, say some, we have histories of their kings and rulers, their wars with neighbouring nations, and the changes that happened in their state and government: but other nations used to keep histories of their public affairs, as well as they; why then should we think that these histories which the Jews kept are the word of God, more than those of other people? What has been said, shows the folly and vanity of such an objection. For hereby it appears, that the case of these histories is very different from that of all others. This history alone gives us an account of the first original of all things; and this alone deduces things down to us in a wonderful series from that original, giving an idea of the grand scheme of divine providence, as tending to its great end. And, together with the doctrines and prophecies contained in it, the same book gives a view of the whole series of the great events of divine providence, from the origin to the consummation of all things; exhibiting an excellent and glorious account of the wise and holy designs of the supreme governor in all. No common history has had such penmen. This history was all written by men who came with evident signs and testimonies of their being prophets of the most high God, immediately inspired-And though histories, yet containing those great events of provi dence by which it appears how God has been carrying on the glorious work of redemption from age to age, they are no less full of divine instruction, and those things that show forth Christ, and his glorious gospel, than the other parts of the holy scriptures.
To object against a book's being divine, merely because it is historical, is a poor fancy; as if that could not be the word of God which gives an account of what is past; or as though it were not reasonable to suppose, that God in a revelation he should give mankind, would give us any relation of the dispensations of his own providence. If so, it must be because his works are not worthy to be related: or because the scheme of his government, and the series of his dispensations towards his church, and the world he has made, is not worthy that any record should be kept of it.
The objection, that it is a common thing for nations and kingdoms to write histories and keep records of their wars, and the revolutions that come to pass in their territories, is so far from being a weighty objection against the historical part of scripture, as though it were not the word of God, that it is a strong argument in favour of it. For if the light of nature teaches all civilized nations to keep records of the events of their government and the series of their administrations, and to publish histories for the information of others, how much
mcre may we expect that God would give the world a record of the dispensations of his government, which doubtless is infinitely more worthy of a history for our information? If wise kings have taken care that there should be good histories written of the nations over which they have reigned, shall we think it incredible, that Jesus Christ should take care that his church, which is his nation, his peculiar people, should have in their hands a certain infallible history of their nation, and of his government of them?
If it had not been for the history of the Old Testament, how woefully should we have been left in the dark about many things which the church of God needs to know! How ignorant should we have been of God's dealings towards mankind, and towards his church, from the beginning! We should have been wholly in the dark about the creation of the world, the fall of man, the first rise and continued progress of the dispensations of grace towards fallen mankind! We should have known nothing how God at first set up a church in the world, and how it was preserved; after what manner he governed it from the beginning; how the light of the gospel first began to dawn in the world; how it increased, and how things were preparing for the coming of Christ.
If we are christians, we belong to that building of God that has been the subject of our discourse; but if it had not been for the history of the Old Testament, we should never have known what was the first occasion of God's going about this building, how the foundation of it was laid, and how it has gone on from the beginning. The times of the history of the Old Testament are mostly such as no other history includes; and therefore, if God had not taken care to give and preserve an account of these things for us, we should have been wholly without them.
Those that object against the authority of the Old Testament history, may as well object against Moses' account of the creation; for, in the former, we have a history of a work no less important, viz. the work of redemption. Yea, this is a far greater and more glorious work. If it be inquired which of the two works, that of creation, or that of providence, is greatest? it must be answered, the work of providence; but the work of redemption is the greatest of the works of providence. And let those who make this objection consider what part of the Old Testament history can be spared, without making a great breach in that thread or series of events by which this glorious work has been carried on.-This leads me to observe,
IV. That, from what has been said, we may see much of the wisdom of God in the composition of the scriptures of the Old Testament, i. e. in the parts of which it consists. Let us
briefly take a view of the several parts of it, and of the need there was of them.
It was necessary, for instance, that we should have some account of the creation of the world, of our first parents, and their primitive state; of the fall, of the old world and its degeneracy; of the universal deluge, and the origin of nations after this destruction of mankind.
It seems necessary moreover, that there should be some account of the succession of the church of God from the beginning. God suffered all the world to degenerate, and took one nation only to be his people, to preserve the true worship and religion till the Saviour of the world should come. In them the world was gradually prepared for that great light, and those wonderful things of which he was to be the author. Thus they were a typical nation, that in them God might shadow forth and teach, as under a vail, all the future glories of the gospel. It was therefore necessary that we should have some account of this; how it was first effected by the call of Abraham, and by their being bond-slaves in Egypt, and how they were brought to Canaan. It was necessary that we should have some account of the revelation which God made of himself to that people, in giving their law, in the appointment of their typical worship, wherein the gospel is vailed, and of the formation of their civil and ecclesiastical state.
It seems exceeding necessary that we should have some account of their being actually brought to Canaan, the country promised them, and where they always dwelt; that we should have a history of the successions of the church of Israel, and of those providences towards them, which were most considerable and fullest of gospel mystery; that we should have some account of the promised external glory of that nation under David and Solomon, and a very particular account of David, whose history is so full of the gospel, and in whom began the race of their kings; and that we should have some account of the building of the temple, which was also full of gospel mystery.
And it is a matter of great consequence, that we should have some account of Israel's dividing from Judah, and of the ten tribes' captivity and utter rejection, and therefore a brief history of them till that time; that we should have an account of the succession of the kings of Juda, and of the church, till their captivity into Babylon; of their return from captivity, and resettlement in their own land, with the origin of the last state of the church before Christ came.
A little consideration will convince any one, that all these things were necessary, and that none of them could be spared; and in the general, that it was necessary we should have a history of God's church till such times as are within the reach
of human histories. It was of vast importance that we should have an inspired history of those times of the Jewish church, wherein there was kept up a more extraordinary intercourse between God and them, while he used to dwell among them as it were visibly, revealing himself by the Shechinah, by Urim and Thummim, and by prophecy, and so more immediately to order their affairs. And it was necessary that we should have some account of the great dispensations of God in prophecy, after the finishing of inspired history; for which it was needful that there should be a number of prophets raised who should foretell the coming of the Son of God, and the nature and glory of his kingdom, as so many harbingers to make way for him, and that their prophecies should remain in the church.
It was also a matter of great consequence that the church should have a book of divine songs given by inspiration from God, wherein there should be a lively representation of the true spirit of devotion, of faith, hope, and divine love, of joy, resignation, humility, obedience, repentance, &c. as in the Psalms; also that we should have from God such books of moral instructions as we have in Proverbs and Ecclesiastes, relating to the affairs and state of mankind, and the concerns of human life, containing rules of true wisdom and prudence for our conduct in all circumstances; and that we should have particularly a song representing the great love between Christ and his spouse the church, adapted to the disposition and holy affections of a true Christian soul towards Christ, and representing his grace and marvellous love to, and delight in his people, as in Solomon's Song. It is important that we should have a book to teach us how to conduct ourselves under affliction, seeing the church of God here is in a militant state, and God's people through much tribulation enter into the kingdom of heaven. The church is for a long time under trouble, meets with fiery trials; and extreme sufferings, before her time of peace and rest in the latter ages of the world. Therefore God has given us a book most proper in these circumstances, the book of Job; and though written on occasion of the afflictions of a particular saint, it was probably at first given to the church in Egypt under her afflictions there; and is made use of by the Apostle to comfort Christians under persecutions, James v. 11. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy." God was also pleased, in this book of Job, to give some view of the ancient divinity before the giving of the law.
Thus, from this brief review, I think it appears, that every part of the scriptures of the Old Testament is very use
ful and necessary, and no part of it can be spared without loss to the church. And therefore the wisdom of God is conspicuous in ordering, that the scriptures of the Old Testament should consist of those very books of which they do consist.
Before I dismiss this particular, I would add, that it is very observable, that the history of the Old Testament is large and particular where the great affair of redemption required it; even where there was most done towards this work,· most to typify Christ, and to prepare the way for him. Thus it is very particular in the history of Abraham and the other patriarchs; but very short in the account we have of the time which the children of Israel spent in Egypt. It is large in the account of the redemption out of Egypt, and the first settling of the affairs of the Jewish church and nation in the time of Moses and Joshua; but much shorter in the times of the Judges. So again, it is large and particular in the times of David and Solomon, and then very short in the history of the ensuing reigns. Thus the accounts are large or short, just as there is more or less of the affair of redemption to be seen in them.
V. From what has been said, we may see, that Christ and his redemption are the great subject of the whole Bible. Concerning the New Testament, the matter is plain; and by what has been said, it appears to be so also with respect to the Old Testament. Christ and his redemption is the great subject of the prophecies of the Old Testament, as has been shown. It has also been shown, that he is the great subject of the songs of the Old Testament; and the moral rules and precepts are all given in subordination to him. Christ and his redemption are also the great subject of the history of the Old Testament from the beginning all along; and even the history of the creation is brought in as an introduction to the history of redemption that immediately follows it. The whole book, both Old Testament and New, is filled up with the Gospel; only with this difference, that the Old Testament contains the gospel under a vail, but the New contains it unvailed, so that we may see the glory of the Lord with open face.
VI. By what has been said, we may see the usefulness and excellency of the Old Testament. Some are ready to look on the Old Testament as being out of date, and as if we, in these days of the gospel, have but little to do with it. But this is a very great mistake, arising from a want of observing the nature and design of the Old Testament, which, if it were observed, would appear full of the gospel of Christ, and would in an excellent manner illustrate and confirm the glorious doctrines and promises of the New Testament. Those parts of the Old Testament which are commonly looked upon