SERMON VI.

ON THE INSPIRATION OF SCRIPTURE.

2 TIM. iii. 16.

All Scripture is given by inspiration of God.

IN theology, as in all other subjects where speculation is admissible, and where it cannot be brought under the control of scientific principles, there will be points, which, after all the discussion they can receive, must remain at last perfectly open, since no conclusion can be obtained respecting them, which is likely to give universal satisfaction. Questions of this kind, relating to particulars comparatively unimportant, occur perpetually in every branch of religious inquiry; and, though their number will doubtless diminish, in proportion to the general increase of human learning, and the energy and accuracy with which divines may appropriate and adapt, to their own professional

pursuits, the discussions and acquisitions of others, yet we are not to expect that the difficulties connected with sacred literature will ever be totally removed, or our minds completely enlightened in this world, since it is the very condition of our present being, that we should, "see through a glass darkly;" and perhaps this might have been intended in the wise dispensations of providence, for the very purpose of producing humility in ourselves, and giving us an opportunity of exercising our charity toward others.

But, notwithstanding our acknowledged incompetency to apprehend, in their full extent and minute detail, the multifarious particulars incidentally involved in religious investigations; subjects, wherein the substantial interests of religion itself are concerned, are not to be examined with superficial indifference, nor dismissed from the attention with a vacillating and careless assent; they must be considered and re-considered, if any difficulty hangs about them, till we have satisfied our mind, or at least discharged our conscience, by coming to as clear a conclusion upon them as the nature of the case will permit.

The text refers us to one of those questions, which, though not perhaps very easy of accurate solution, is yet of the utmost consequence to every Christian to decide for himself as well as he can; for on the truth or falsehood of the doctrine

of the inspiration of Scripture, and of the New Testament especially, it depends,-whether the rule, by which we are directed to walk in this life, and by which we expect to be judged in the next, has been drawn out for us by weak, fallible creatures like ourselves, and is therefore chargeable with the imperfections and errors, which may and must belong to all human performances, however honestly and sincerely intended;—or whether it may be relied on with perfect confidence and security, as proceeding from him who cannot err.

Now, various considerations would lead us to expect that Divine assistance of some kind, (to speak at present only generally,) was afforded to the authors of those writings, which were destined to be the permanent repositories of the Christian faith. In particular, (as was just now hinted,) it would appear to be highly necessary for the purpose of excluding errors from the canon of Scripture; for, if the most polished, profound, and careful writers, in attempting not merely to explain the opinion of others, but even to relate bare historical facts, contemporary with themselves, have fallen into inconsistencies and inaccuracies, as we know to be the case, it is to the last degree improbable, that a set of uneducated men, such as the greatest part of the authors of the New Testament were, and they too engaged

in the busiest scenes during the whole progress of their lives, could possibly avoid mistakes of some kind, if left to themselves, in narrating such a complication of minute events as are recorded in the Gospels, or explaining such a novel scheme of doctrines, as that which is contained in the Epistles. Nor is it much to the purpose to say, that the errors which such writers would commit, (always supposing their intentions good, and their means of information as extensive as their history represents,) would be but trifling; for, if we allow errors of any kind to exist in a book, which is to be appealed to as a standard of authority, we know not where to draw the boundary line between truth and falsehood1; the record itself is thus deprived of much of its commanding dignity, and still more of its practical utility, for the comparative value of its component parts must be previously adjusted, and the degree of credit respectively due to each of them distinctly ascertained, before it can be consulted with any advantage. And how is all the intellectual labour, requisite for this purpose, (even supposing there were sufficient data to work upon, which there are not,) to be performed by the humble and willing, but ignorant

1 In the general preface to his commentary, Whitby very justly asks, "If one of these Sacred Writers be subject to these slips, (of memory) why not all?-if once, why not often ?"

disciple: it is plain he cannot do it for himself, and if it be said he must be content to take his opinion of the comparative accuracy of Sacred Writ, from the decisions of more learned men, this is at once to overturn the peculiar character of the book itself, and to set human authority above it. Let it be further recollected too, what a convenient occasion this opinion will afford, to those "who seek occasion," of evading their duty, while it allows them to believe that the book, which prescribes the rule of duty, is itself in some respects erroneous; for what shall then prevent persons, who are so inclined, from cherishing willing doubts, which may at last be nourished into a comfortable conviction, that the precepts, which they feel most disposed to neglect, are really deficient in point of authority to sanction the observance of them?

If then, for this and similar reasons, the inspiration of the New Testament must be pronounced necessary, for the purposes contemplated by the Christian revelation, it will follow that if Scripture be not given by inspiration of God, the revelation itself is defective. Now we can easily conceive how God might, in perfect consistency with His attributes, deny the world a revelation altogether; but we cannot conceive how, if He gave one at all, it should be mutilated and imperfect: we see the frame of nature, the work of His hands, perfect