Imatges de pàgina
PDF
EPUB

and to obtain his favor; and some of them have been so ingenuous, as to acknowledge the fact. These truths might be easily proved from their own writings, if it were necessary. The feelings of men are so various, and their reasonings so capricious, that no correct standard of truth and righteousness could ever have been framed by them. Independently of the Holy Scriptures, we should all be in an abyss of moral darkness-without God-and without hope in the world. We should form no consistent idea of the manner of his existence-the moral perfection of his nature-the designs of his mind about us-how we should serve him—what we are in relation to immortality; neither could we know whether it would be consistent with his glory to save us from sin and eternal misery.

From these considerations, we may see that a revelation of the Divine will is highly necessary for man. If there is a criterion of truth on the earth, it must be allowed that it is the Bible. It is reasonable to believe, that God would make some communications on these subjects to men; and surely, the Scriptures bear the marks of Divinity,above every book that can be named. They could not have been written by wicked men, for they are directly opposed to their feelings and practices; and good men would never have penned a volume of lies, to reform the world, however anxious they might have been to effect such a desirable event.

But, in addition to these arguments, it may be observed, that human ingenuity could never have invented a scheme of things, so mysterious, so deep, so extensive, so consistent with itself, so honorable to God, and so safe and easy for a sinful race of beings, in bringing them to God and holiness. In the view of these truths, we may clearly see that "the world by wisdom knew not God." This is fully asserted by St. Paul, in his first Epistle to the Corinthians.

Convinced of the fact, he exclaims, "Where is the wise? where is the scribe? where is the disputer of this world? Hath not God made foolish the wisdom of this world? For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God, by the foolishness of preaching"-that is, by the simplicity of the instrument"to save them that believe." 1 Cor. 1. 20, 21.

ment.

er.

There could be no true preaching, without the Scriptures; and, consequently, no salvation. The necessity of them is obvious, therefore, without any farther enlargeIn connection with what has been said, it appears, 2. That the Scriptures profess to be the only standard of divine truth. They distinctly claim the sublime character of being the real Oracles of God. If this doctrine is not admitted, our text is calculated to deceive the readWherefore should we be required to resort "to the law and to the testimony," if that rule is incompetent to decide religious questions? If the plenary inspiration of the Scriptures is not true, we can repose no confidence in them at all: for they expressly announce this to be a fact. One falsehood, therefore, would completely destroy their whole authority. In this view of the case, "What saith the Scriptures ?" would be an impertinent question. But a few passages, which assert the complete inspiration of the Bible, may now be selected, and presented to your view. In 2 Sam. 23. 2, 3, we read, "The Spirit of the Lord spake by me, and his word was in my tongue; the God of Israel said, The Rock of Israel spake to me.” The prophet Isaiah says to the people, "Thus saith the Lord." Isa. 43. 1. When the nation of Israel were generally assembled, "Jehosaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper." 2 Chron. 20. 20. It is also

said by St. Paul, that "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works." 2 Tim. 3. 16, 17. In relation to this matter, another apostle says, "Knowing this first, that no prophecy of the Scriptures is of any private interpretation. For the prophecy came not in old time by the will of man ; but holy men of God spake as they were moved by the Holy Ghost." 2 Pet. 1. 20, 21. St. Paul says again, "If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord." 1 Cor. 14. 37. St. Peter says, that in the Epistles of Paul, there are "Some things hard to be understood, which they that are unlearned and unstable, wrest, as they do also the other Scriptures, to their own destruction." 2 Pet. 3. 16.

These passages are decided testimonies in favor of the full inspiration of the Scriptures. The text which is the present theme, goes on the ground that every part of the Bible is the fruit of the Spirit, and the only rule of faith and practice. Unless this is admitted, we cannot see the propriety of saying, "to the law and to the testimony ;" and, "if they speak not according to this word, it is because there is no light in them." There is an observation, which Christ made himself, that bears directly on the point in question, namely, "Search the Scriptures, for in them ye think ye have eternal life; and they are they which testify of me." John 5. 39. His direction was altogether improper, unless these writings are of divine authority, and the only criterion of truth and error on all religious subjects. Neither could there, on any other ground, be truth and pertinence in that solemn warning, "I testify unto every man that heareth the words of the

prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues which are written in this book; and if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book." Rev. 22. 18, 19.

This is an alarming declaration, and peculiarly calculated to guard us from thinking meanly of the Divine Oracles, or attempting to deny their entire inspiration. But, if that is given up, it can be no great crime to take from them such passages as we may deem unreasonable. Disbelieving some parts of Scripture, and teaching others to do the same, is really taking from the book of God. When once any part of its authority is seriously shaken, it must fail in having much effect on the human mind. We should, therefore, be exceedingly cautious in our conclusions, relative to any passage which is found in that sacred volume.

No text should be rejected as spurious, unless there is positive evidence of the thing, or because we find it opposite to the grand doctrines of the Bible. We cannot but see, from the passages that have been quoted, that the Scriptures do claim for themselves a complete inspiration and dominion over the belief of man. Every point that is proved by express Scripture, or by fair implication, must. be considered as divine truth. Those who refuse to bę convinced by such testimony, may be justly viewed as rejecting the counsel of God, "and of judging themselves unworthy of everlasting life." Acts 13. 46. This is an alarming situation.

But to the plenary inspiration of the Scriptures, it is objected that St. Paul says in one of his epistles, "But I speak this by permission, and not of commandment." 1

В в

Cor. 7. 6. The ingenious and elegant R. Wardlaw has offered some cogent arguments to prove the apostle's inspiration in this case. It is not, however, necessary to argue Those who wish to enquire into it, are

that point now.

referred to that author.

But allowing that St. Paul denies his being inspired in the case that has been mentioned; it proves his belief in the full inspiration of all the other Scriptures. If this is an exception, there is particular notice given of it. If any other part of the Bible was uninspired, we should, undoubtedly, be made acquainted with it likewise. The very text, therefore, that is brought forward as an objection, is a powerful evidence that the holy Scriptures are a complete standard, or "Test of truth." In my own mind, there is no doubt of the apostle's inspiration in the case in question. A fixed standard of doctrine and duty, is absolutely needed; and that must be either Reason or the written Word. We do not wish to condemn reason, but we must pronounce it incompetent to decide on many things, that are necessary for us to know, in relation to eternal salvation. This has been sufficiently proved and illustrated.

3. The Holy Scriptures have been received, in all ages, by the Church, as an unerring standard of doctrine and duty.

The Jews have always manifested a high veneration for the Scriptures of the Old Testament, and they have been peculiarly careful, from time immemorial, to preserve them either from being lost or corrupted. The martyr Stephen says, They "received the lively Oracles to give unto us.” Acts 7. 38. In answer to the question, "What advantage then hath the Jew? or what profit is there in circumcision ?" St. Paul replies, "Much every way: chiefly because that unto them were committed the Oracles of God."

« AnteriorContinua »