Thomas Boston on the end for which the scriptures are given
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"The end for which the Scriptures are given, is, to be a rule to direct us how we may glorify God, and come to the enjoyment of him as our God. And they are the only rule to direct us in these matters. Withall they are a certain and infallible rule; and that because they are the word of God. It appears, that they are the word of God, by the holiness efficacy of their doctrine, and the miracles wrought to confirm it. And this, although for the most part they were written by men because all Scripture is given by inspiration of God, 2 Tim. iii. 16.
The word Scriptures signifies writings: but the church had not always the written word, till about Moses’ time. Howbeit, they were supplied, while they wanted it, by extraordinary revelations: and it is the same doctrine that was then so revealed, which we have now in the Scripture. Nevertheless, the Scripture is altogether necessary for the church now; and that because extraordinary revelation of doctrine is ceased, and God hath bound us to the Scripture as the test or touchstone of doctrine: Isa. viii. 20. “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.”
Neither will God ever give us another rule: for the Scripture is a testamentary word of God. Now, a testament is the last will of a dying person. So the Scripture is Christ’s testament, confirmed by his death; and as a testament, it declares the last will of God concerning man’s salvation and duty. Christ’s testament is twofold: namely, the Old Testament, and the New Testament.
The books beginning with Genesis, and ending with Malachi, are Christ’s Old Testament: those beginning with Matthew, and ending with the Revelation, are Christ’s New Testament. These two testaments are one and the same for substance: for in both, Jesus Christ is the testator; eternal life is the legacy ; sinners of mankind are the legatees; and faith in Jesus Christ is the way of claiming and obtaining the legacy: 1 John v. 11, 12, “And this is the record, that God hath given to us eternal life: and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God, hath not life.” Prov. viii. 4, “Unto you, men, I call, and my voice is to the sons of man.” But they differ in circumstances; the new being more clear and full than the old one. Howbeit, neither the one nor the other can be savingly understood, without an inward illumination of the mind by the Spirit of Christ: 1 Cor. ii. 14, “But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.”
Thomas Boston, A Brief Explication of the First Part of the Assembly’s Shorter Catechism (1727) in The Works of Thomas Boston, ed. Samuel McMillan (12 vols, London, 1853), 7: 10-11.
The word Scriptures signifies writings: but the church had not always the written word, till about Moses’ time. Howbeit, they were supplied, while they wanted it, by extraordinary revelations: and it is the same doctrine that was then so revealed, which we have now in the Scripture. Nevertheless, the Scripture is altogether necessary for the church now; and that because extraordinary revelation of doctrine is ceased, and God hath bound us to the Scripture as the test or touchstone of doctrine: Isa. viii. 20. “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.”
Neither will God ever give us another rule: for the Scripture is a testamentary word of God. Now, a testament is the last will of a dying person. So the Scripture is Christ’s testament, confirmed by his death; and as a testament, it declares the last will of God concerning man’s salvation and duty. Christ’s testament is twofold: namely, the Old Testament, and the New Testament.
The books beginning with Genesis, and ending with Malachi, are Christ’s Old Testament: those beginning with Matthew, and ending with the Revelation, are Christ’s New Testament. These two testaments are one and the same for substance: for in both, Jesus Christ is the testator; eternal life is the legacy ; sinners of mankind are the legatees; and faith in Jesus Christ is the way of claiming and obtaining the legacy: 1 John v. 11, 12, “And this is the record, that God hath given to us eternal life: and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God, hath not life.” Prov. viii. 4, “Unto you, men, I call, and my voice is to the sons of man.” But they differ in circumstances; the new being more clear and full than the old one. Howbeit, neither the one nor the other can be savingly understood, without an inward illumination of the mind by the Spirit of Christ: 1 Cor. ii. 14, “But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.”
Thomas Boston, A Brief Explication of the First Part of the Assembly’s Shorter Catechism (1727) in The Works of Thomas Boston, ed. Samuel McMillan (12 vols, London, 1853), 7: 10-11.
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