LECTURES ON THE SHORTER CATECHISM OF THE WESTMINSTER ASSEMBLY OF DIVINES-ADDRESSED

TO YOUTH.

LECTURE XXIII.

(Continued from p. 340.)

In so common a book as Cruden's Concordance, under the word prophet, you may find an account of the order and times in which the prophets of the Old Testament appeared, and of the standing, as to authority, which they had among the Jews. On these topicks, therefore, I shall not dwell. It may be proper, however, to remark, that there was a variety of ways, in which prophetick communications were made to prophets, in every age. Sometimes it was by supernatural appearances, either of angels, as in the case of Abraham, Lot and Manoah; or of other accompanying miracles, as in the case of Elijah and others. Sometimes by an audible voice, as in the case of Moses at Mount Sinai, and of Samuel and Elijah, in other circumstances. Sometimes by extraordinary visions, as in the cases of Ezekiel, and the Apostle John: Sometimes by dreams, as in the case of Daniel and others. And most frequently of all, by inward illumination and impulses.

No one will question that it is competent to the Deity, both to communicate his mind and will to his intelligent creatures, and to make them perfectly assured of the fact-so asCh. Adv.-VOL. IV.

sured as to be under no danger and no possibility of deception-And all this was actually done in the case of all the ancient prophets. In whatever manner they obtained it, they had, it is manifest, certain knowledge that what they delivered, was a message from God.

The testimony to be given to others that an individual spake under divine direction consisted, either in working a miracle, or else in such a weight of previous unexceptionable character, or of publick, prophetick office-for which numbers were educated in schools established for the purpose-as to leave no reasonable doubt that the message was indeed from God.

It may be proper to observe further, that almost the whole of the Patriarchal and Mosaick dispensations were, in a sense, prophetick. My meaning is, that the persons, the types, symbols, and sacrifices of those dispensations, foreshowed the Saviour, and his character and work,

That they, as well as prophecy, were calculated and intended not only to give assurance of the advent of Christ, but also to teach what he was to do, and to effect.

At length Christ himself, the great prophet of his church appeared in the world; and spake as never man spake. Yet he recorded nothing with his own hand. The only authentick information we have that he ever wrote, was in the instance in 3 C

which "he stooped down and wrote with his finger on the ground." But the faithful record of many of his discourses and doctrines, as well as of his publick acts and miracles, is given us by the four evangelists, under the guidance of the Spirit of infallible truth.

After the death of Christ, Luke, who wrote the gospel which bears his name, penned also the Acts of the Apostles, containing a short history of the establishment of the primitive church. And several of the apostles, among the chief of whom was the great apostle of the Gentiles, St. Paul, gave a far more full and extensive exposition and detail of the Christian doctrines and principles, than it was proper to give during the life of our Redeemer. Some have been disposed to consider the writings of the evangelists, as of higher authority than those of the authors of the epistles. But there is no ground whatever for this distinction: all are of equal authority, for all were equally given by a plenary inspiration.

Last of all, we have "The Revelation" made to St. John; in which a prophetick view is exhibited of the state of the church, to the very end of time. At the close of this book an intimation is given, accompanied with an awful sanction, that the canon of Scripture is completefrom which nothing is to be subtracted, and to which nothing is to be added. All subsequent pretensions to prophecy, therefore, are false and vain. Christ, as the great prophet of his church has, in that sacred book, THE BIBLE, revealed all that is necessary to salvation, and will never make an addition. And remember, my young friends that, as it all came from him, so it all points to him. "The testimony of Jesus is the spirit of prophecy"-He is the centre of all, and to lead us savingly to the knowledge and enjoyment of him, is the design of all. But, in or der to this, be careful to remember that you must be taught inwardly by the Spirit of Christ, as well as outwardly by his word. You per

ceive that this the catechism distinctly affirms and inculcates. It affirms that Christ, as the great prophet of his church, not only reveals his word for salvation, but that he also reveals it to us, by his SpiritThe meaning is, not that he gives us personally any new revelation, but that he reveals to our hearts effectually, the spiritual import of the revelation contained in the Bible. To look, therefore, on the one hand, for any new revelation, is rank enthusiasm, or presumption. And to expect, on the other, that the revela tion given will save our souls, till it is effectually set home by the Spirit who endited it, is destructive self-sufficiency and delusion.

The Holy Spirit, by whose inspiration the sacred Scriptures were penned, opens the eyes of the human understanding, to perceive the moral glory, beauty and excellence of divine truth, beyond any attainment ever made by mere learning or study, without this heavenly aid. The same Almighty agent, also, gives divine truth, when thus perceived, a transforming influence on the heart

agreeably to our Saviour's intercessory prayer, "Sanctify them through thy truth, thy word is truth." "The entrance of thy words," says the Psalmist, "giveth light; it giv eth understanding to the simple." Under the influence of the Holy Spirit, inwardly revealing the truths of sacred Scripture to the minds of men, the gospel method of salvation is seen to be so suitable, so excellent, so complete-so worthy of God and so desirable to the sinner-that language can scarcely express the perceptions which are then entertained; and the heart, at the same time, is most powerfully, but most sweetly, persuaded, inclined and enabled to fall in with, and embrace the offered grace of the gospel. At different times, the various parts and passages of scripture, are thus presented to the view of the mind; and with such evidence, force, and fitness to the wants of the believer, that the most happy practical effects are produced.

Practical Christians, indeed, are those only who are acquainted with these blessed effects of revealed truth-effects which, after all, afford the fullest and most gratifying and satisfying conviction, that the source whence they are derived must be divine that the Scriptures are given by the inspiration of God. On the whole, then, my dear youth, expect no new revelation, nor credit any pretences that such a revelation has been received; but earnestly and constantly look to God, to reveal savingly in your understandings and hearts, by the power of his Spirit, the revelation which he has caused to be recorded in the sacred volume. In concluding what I have to of fer on this topick, it may be proper just to mention, that in reading pious writers on the subject of experimental religion, you will probably sometimes meet with the record of inward impressions, urging them to duty. In all such cases, it must be understood that the duty to which they were urged, was one clearly warranted by the written word Otherwise, the impression must be regarded as alogether fond and delusive. The divine Spirit may, and certainly does, incline and draw us to the practice of Scripture truth, but never to any thing which is contrary to that truth, or inconsistent with it.

In closing this lecture let me exhort you

1. To meditate with lively gratitude to God, on his great goodness, in revealing to us his mind and will in "the lively oracles" of inspiration. Without these, all history shows, that mankind, however otherwise improved or enlightened, have uniformly been polytheists and idolaters. How thankfully then ought we to receive those blessed communications, which a gracious God has been pleased to make by his Son, through his own blessed Spirit communications relative to his own nature and will, the manner in which we may worship him acceptably, the whole duty which he requires of us,

the way of return to him through the intervention of a Redeemer, and the certainty of eternal happiness beyond the grave, to all who truly accept and rely on Christ as he is freely offered in the gospel. The world witnesses no combination of folly, ingratitude and impiety, equal to that which is manifested by those, who cast from them with contempt, the unspeakable gift of God-the volume of his revealed will. Be it yours, my dear youth, to act a wiser and better part. Reverence profoundly, study diligently and carefully, those "holy Scriptures which are able to make you wise unto salvation, through faith which is in Christ Jesus." In ordinary circumstances, let no day of your life pass, without reading a portion of these Scriptures, attentively and devoutly. Make them, in all cases, the man of your counsel, and endeavour to govern your conduct and your feelings by their sacred dictates.

2. Learn from what you have heard, to accompany the perusal of the Scriptures, with earnest prayer for the influences of that Holy Spi rit, by whom they were indited; that the truths they contain may enter your understandings and your hearts with a saving efficacy. It is the want of this, believe it, which is the reason that some knowledge of the Bible-in many instances a very considerable intellectual knowledge -is entirely unproductive of the fruits of holiness-the great end for which God has revealed his will, and to attain which should be our main purpose in becoming familiar with it. Revealed truth, like other truth, may enlarge our intellectual stores, without having much, or any influence, on the moral powers of our minds-on the conscience and the affections. To produce this effect, there must be, if I may so express it, a second revelation. The Holy Spirit, agree ably to the distinct intimation of the Saviour himself, the great prophet of his church, must "take of the things which are his, and show them unto us-must bring home the truths

which relate to him, and to our eternal well being, with a light and a transforming energy, which shall render us 66 new creatures in Christ Jesus." Pray for this in the devout daily reading of your Bibles; for I verily believe that this practice was never long continued, without the most sensible benefit-never persisted in, without being ultimately productive of that "faith, the end of which is the salvation of the soul." Amen.

ON THE ATONEMENT.
No. VII.

Objections Answered.

My dear Friend,

That Jesus Christ actually bore the penalty of the law, was, I hope, clearly evinced in my last. Against this doctrine, however, several objections are urged by our brethren. But objections, how plausible soever they may seem, ought not to outweigh plain scriptural testimony to the contrary. If, therefore, we could not satisfactorily remove every difficulty, still the truth should be believed. It is the duty of Christians to receive with implicit faith whatever they find revealed in holy scripture.

Granted, the pupils of the new school will reply; we admit the paramount authority of inspiration; but we deny the truth for which you contend, to be a part of Divine revelation. To us, however, the texts adduced seem clear and decisive; and nothing that they can offer is sufficient to change our mind.

1. The first objection I shall notice, is urged against the interpretation we give to a particular text. When Paul says, (Gal. viii. 13.) "Christ hath redeemed us from the curse of the law, being made a CURSE for us: for it is written, Cursed is every one that hangeth on a tree;" we think he does, in plain words, teach that Christ bore the curse or penalty of the divine law. But our

brethren think otherwise; and one of them says, "It is, in no shape, asserted here, that Christ suffered the penalty of the law. The apostle tells us in what sense he " was made a curse for us." "Cursed is

every one that hangeth on a tree.” Believers are saved from the curse or penalty of the law by the consideration, that Christ "was made a curse" for them in another and a different sense. very He was "made a curse" inasmuch as he suffered, in order to open the door of hope to man, by the pains and ignominy of crucifixion. He hung upon a tree. He died as a malefactor. He died as one accursed. If this text prove that Christ suffered the penalty of the law, it does, at the same time, and by principles of legitimate exposition, prove, that the penalty of the law was crucifixion, or hanging on a tree. penalty of the law was eternal damnation threatened against the transgressor alone, and liable to be executed upon him, and upon no one else." My answer to this objection will appear in the following observations.

But the

First: To assert, as this writer does, that the penalty of the law can be executed on none but the transgressor himself, is certainly no legitimate proof in controversy with Christians who think differently, and assert the contrary to be true. We do not rest our cause on mere assertion; already, it is believed, clear scriptural testimony has been adduced in support of the fact, that Christ suffered the penalty of the law; and to us the text under discussion affords such unequivocal evidence of it, that we are ready to wonder how he could, in the face of the apostle's declara. tion, indulge himself in the liberty of making so round and unqualified

death, and that he submitted to such a death for the sins of his people, is no subject of dispute. Our brethren admit it as cordially as we. It is admitted in the quotation above. The point of difference is the character of his sufferings. We say that they were an infliction of the curse or penalty of the law denounced against sin; this they deny. But death, it has been shown in the preceding letter, is the wages of sin, the curse or penalty of the law; and consequently as Christ underwent death for the sins of men, he endured the penalty of the law due to them.

Thirdly: The quotation by the apostle of a passage in the Old Testament, was not adduced to prove that our Redeemer was crucified. This fact had been fully recorded by the pen of more than one evangelist. It was perfectly well known to the Galatians. Any quotation from the Old Testament in proof of a fact so abundantly attested in the evangelical narrative, would have been entirely superfluous. Yet Mr. B. seems to think this to have been one reason of the quotation. "He hung upon a tree."

Fourthly: Nor was the quotation made to prove that Christ died as a malefactor. "He died," says Mr. B. "as a malefactor." This fact was fully known to all who were acquainted with the fact of his crucifixion, and the account given of it by the inspired historians and teachers.

Finally: The quotation was brought forward to prove the character of the Redeemer's sufferings. It was not crucifixion only that he endured. He had suffered through life from various causes and in various ways. He had endured in Gethsemane unutterable mental agonies. His soul had been sorrowful even unto death. And on the cross the anguish he feit from the hidings of his Father's face, was unspeakably more severe than the bodily pains he underwent. "It

pleased the Lord to bruise him." The sword of Jehovah awoke against the Shepherd. His soul was made an offering for sin. Whence all these sufferings of the Son of God? What were they? They were, we say, the infliction of the penalty of the law: and this, in our apprehension, the apostle declares very plainly, by telling us Christ was "made a curse for us." In proof or illustration of this fact, to teach us the true character of his sufferings, to mark distinctly the relation they bore to sin, he adduces the quotation, "Cursed is every one that hangeth on a tree." It is found on record in Deut. xxi. 22, 23.

But why was it thus written? Was it designed to express the indignation of Jehovah against the crimes of all who were thus put to death? But why, it may be asked, was this written against all who suffered capitally by hanging, and not against others who suffered by decapitation and by stoning, modes of punishment used by the Jews in relation to crimes of the deepest die? There was a peculiar reason for this record; and SCOTT, in his comment on this place, has assigned it: "In the current opinion," says this able writer, "they who were thus suspended were deemed accursed of God: but the Holy Spirit doubtless dictated this expression in reference to HIM, who was made a curse for us." By the providence of God it was so ordered that our Redeemer died that particular kind of death, which, in typical reference to his death, had long before been declared to be accursed; and thus he appeared visibly and outwardly, as in fact he was really, dying under the curse of God, or penalty of the law. Such is the apostle's meaning; and this the design of his quotation.

The quotation establishes the fact, that the immaculate Saviour was accursed of God, But none can be accursed by the righteous Jehovah, but those whom it is right and just to curse. Nor can any be de