In the fourth place, it seems that a denial of the institution of particular Gospel churches, in which the discipline of the Gospel is to be exercised, as well as its worship and ordinances observed, involves in it the denial of the whole Gospel. The Apostles certainly tell us of their planting churches—of overseers placed over those churches, to labour among them in word and doctrine—to reprove, to exhort—and to feed them. They tell us of the discipline to be exercised in Christ’s house; how church-officers are to conduct, in the discharge of their offices, how the church is to be ruled and governed—how ordinances are to be dispensed—how deacons are to serve the table of the Lord—how private brethren are to demean themselves. They largely describe the character and duty of Ministers—and the duty of the members of a church in a church-capacity. But how are we to understand all this? If there be no Gospel-churches in the New-Testament-dispensation, what are we to believe—what are we to admit—and how shall we acquit the Apostles of dishonesty and ignorance? The whole Gospel, therefore, must stand or fall with the idea of particular Gospel-churches, instituted by the labours of the Apostles, under the authority and inspiring influence of the holy Ghost. If the formation of them be a human device, man’s work and contrivance, then we can rely on nothing, which the Apostles either taught or did.
In the review of this subject, we see the necessity of keeping most exactly to the holy scriptures, in the discipline and order of our churches, in the forms of external administrations, as well as the doctrines and duties, ordinances and practice. Our articles of faith, and our rules of life are to be taken wholly from them. The direction to Moses, that distinguished servant of the Lord, in respect to the building of the Tabernacle, See that thou do it according to the pattern shewed thee in the Mount, should lie, with all its weight and importance, upon the minds of all the builders in Christ’s spiritual kingdom. We should anxiously aim at the original primitive simplicity of the Gospel, in our mode of worship, in our discipline, in our terms of admission into the church, and in our doctrines. A medium between fanatics and formalists seems to be nearest the faith and order of Gospel-Churches. Mankind are so prone to extremes, in things of Religion, as well as other things, that a medium is usually the nearest to what is right. Fanatics are for refining and reforming away all order, and truth. Formalists place all religion in things exterior. This hath ever been the case, from the day of Christ, down to the present age, as appears from the history of the Church. Both fanatics and mere formalists are wrong. But which are most culpably criminal and erroneous is hard to determine. For in Christ Jesus, neither circumcision availeth any thing nor uncircumcision, but a new creature. He is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh. And unless our righteousness shall exceed the righteousness of the Scribes and Pharisees, we shall in no case enter into the kingdom of heaven.—Upon the whole, let us all be persuaded that true Religion is the way of duty: and that the way of duty, is the way of happiness.
DISCOURSE XII.
The right way to understand the inspired writings.
LUKE xxiv. 45.
Then opened he their understanding, that they might understand the scriptures.
The design of the scriptures is to make us wise unto salvation. They contain all that is requisite as a rule of life or standard of faith. They instruct us what to believe concerning our Maker, our Redeemer, and a future State. They place before us all that is necessary to be believed, and to be done, in order to be accepted of God, and entitled to life eternal. Those, therefore, who really desire salvation, will feel it to be a duty of very great importance to study, as accurately as they are able, and to read diligently, the inspired writings. A frequent, daily, and serious reading them is incumbent upon us all. He that is of God, heareth God’s words, ye therefore hear them not, because ye are not of God, said our Lord to the unbelieving Jews. And he directs us thus, search the scriptures, for in them ye think ye have eternal life, and they are they which testify of me. If people refuse to search them, or to read them with care, frequency, and a serious endeavour to understand them, how is it to be expected, that they can know the character of the Saviour, or their duty.—The inhabitants of Berea are commended for their care in searching the scriptures. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily whether those things were so.—It is a noble duty—a rational, and commendable duty to study, and daily peruse them, that we may know the truth, and be excited to practise it.—And the best way to gain entire and full satisfaction, with respect to the divinity of them, or whether they be, what they pretend to be, divinely inspired, is carefully and critically to read them. As the most satisfactory way to be convinced whether there be a God, is to open our eyes on his works! so the most satisfactory method to know whether the holy scriptures be from God is to read them, with seriousness and diligence, and with a candid and unprejudiced mind. He who will read them, in this manner, and practice according to their precepts; and sees their tendency and aim, which most apparently is to glorify God and save man, cannot long retain any scruples about their celestial origin.—If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.
The pains we are to take to read and understand the scriptures may be seen, in a beautiful manner, in the following words: And these words which I command thee this day, shall be in thine heart. And thou shalt teach them diligently unto thy Children, and shall talk of them, when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them as frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates. The advantages of heedfully and seriously reading and studying the word of God are many and great. It will make us knowing and wise, in things heavenly and divine. It will tend to render us pious and devout. It will lead us to God and duty. It will be a safeguard against error and infidelity, against superstition and enthusiasm.——
Considerations of this nature render the subject, proposed now to be discussed, peculiarly important and interesting. The subject is the right way to understand the inspirited writings.—Then opened he their understanding, that they might understand the Scriptures. The occasion of these words is this;—Jesus had risen from the dead, and took the most prudent and eligible method to convince his disciples and friends of the fact, upon which rests the truth of his religion. Two of them, Cleopas and another, were going to a village, called Emmaus, about threescore furlongs distant from Jerusalem. On their way, they conversed about the strange things, which had happened—the crucifixion of the expected Messiah, and his wonderful resurrection on the third day.—Jesus joined himself to them, as a stranger, in the midst of their interesting conversation. He enquired what the subject was, upon which they were conversing; and upon which they seemed so anxious and deeply engaged. They informed him. And Cleopas expressed much surprise, at his enquiry. Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?—Upon hearing the subject of their conversation—and which indeed was the general topic at that time, in all the city, he took the lead in it.—And the disciples were all attention—they were all ear—and their hearts burned within them, with a heavenly flame, while the appearing stranger, though in reality their risen Lord, discoursed on the pleasing theme, and expounded to them the scriptures, which related to himself. They were delighted. They were improved. Light broke in upon their understandings, and devout affections were inkindled. Then said he unto them O fools and slow of heart to believe all that the prophets have spoken. Ought not Christ to have suffered these things; and to enter into his glory? And beginning at Moses, and all the prophets, he expounded unto them in all the scriptures the things concerning himself.—He, then, discovered himself unto them. They could hardly believe, what their eyes had seen and ears heard, for joy. He again showed himself to his chosen witnesses, and expounded to them also, the word of God, as in the verse next above the text, And he said unto them, these are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalms concerning me.——Then he opened their understanding, that they might understand the scriptures. Saying thus it is written, and thus it behoved Christ to suffer, and to rise from the dead on the third day. And that repentance and remission of Sins should be preached in his name, among all nations, beginning at Jerusalem.