(Thine only it could be,) Fruit of the wisdom, love divine, Peculiar unto Thee.

For, sure, no other mind, For thoughts so bold, so free, Greatness or strength, could ever find; Thine only it could be.

The motives, too, Thine own, The plan, the counsel, Thine!-- Made for Thy Son, bone of His bone In glory bright to shine.

O G.o.d, with great delight Thy wondrous thought we see, Upon _His_ throne, in glory bright, The bride of Christ shall be.

Sealed with the Holy Ghost, We triumph in that love, Thy wondrous thought has made our boast, "Glory WITH Christ above."

THE BIBLE

ITS SUFFICIENCY AND SUPREMACY

Some, we are aware, would fain persuade us that things are so totally changed since the Bible was penned, that we need other guidance than that which its precious pages supply. They tell us that Society is not what it was; that the human race has made progress; that there has been such a development of the powers of nature, the resources of science, and the appliances of philosophy, that to maintain the sufficiency and supremacy of the Bible, at such a point in the world's history as the nineteenth century of the Christian era, can only be regarded as childishness, ignorance, or imbecility.

Now, the men that tell us these things may be very clever and very learned; but we have no hesitation whatever in telling them that, in this matter, "they do greatly err, not knowing the Scriptures, nor the power of G.o.d." We certainly do desire to render all due respect to learning, genius, and talent, whenever we find them in their right place, and at their proper work; but when we find them lifting their proud heads above the word of G.o.d; when we find them sitting in judgment, and casting a slur upon that peerless revelation, we feel that we owe them no respect whatever; yea, we treat them as so many agents of the devil, in his efforts to shake those eternal pillars on which the faith of G.o.d's people has ever rested. We cannot listen for a moment to men, however profound in their reading and thinking, who dare to treat G.o.d's book as though it were man's book, and speak of those pages that were penned by the Allwise, Almighty, and Eternal G.o.d, as though they were the production of a shallow and short-sighted mortal.

It is important that the reader should see clearly that men must either deny that the Bible is the word of G.o.d, or admit its sufficiency and supremacy in all ages, and in all countries--in all stages and conditions of the human race. Grant us but this, that G.o.d has written a book for man's guidance, and we argue that that book _must_ be amply sufficient for man, no matter when, where, or how we find him. "All scripture is given by inspiration of G.o.d ... that the man of G.o.d may be _perfect_ (a?t???), _thoroughly furnished_ unto _all_ good works." (2 Tim. iii. 16, 17.) This, surely, is enough.

To be perfect and thoroughly furnished, must needs render a man independent of all the boasted powers of science and philosophy, falsely so called.

We are quite aware that, in writing thus, we expose ourselves to the sneer of the learned rationalist, and the polished and cultivated philosopher. But we are not very careful about this. We greatly admire the answer of a pious, but, no doubt, very ignorant woman to some very learned man who was endeavoring to show her that the inspired writer had made a mistake in a.s.serting that Jonah was in the whale's belly.

He a.s.sured her that such a thing could not possibly be, inasmuch that the natural history of the whale proved that it could not swallow anything so large. "Well," said the poor woman, "I do not know much about natural history; but this I know, that if the Bible were to tell me that Jonah swallowed the whale I would believe it." Now, it is quite possible many would p.r.o.nounce this poor woman to have been under the influence of ignorance and blind credulity; but, for our part, we should rather be the ignorant woman, confiding in G.o.d's word, than the learned rationalist trying to pick holes in it. We have no doubt as to who was in the safer position.

But, let it not be supposed that we prefer ignorance to learning. Let none imagine that we despise the discoveries of science, or treat with contempt the achievements of sound philosophy. Far from it. We honor them highly in their proper sphere. We could not say how much we prize the labors of those learned men who have consecrated their energies to the work of clearing the sacred text of the various errors and corruptions which, from age to age, had crept into it, through the carelessness or infirmity of copyists, taken advantage of by a crafty and malignant foe. Every effort put forth to preserve, to unfold, to ill.u.s.trate, and to enforce the precious truth of Scripture, we most highly esteem; but, on the other hand, when we find men making use of their learning, their science, and their philosophy, for the purpose of undermining the sacred edifice of divine revelation, we deem it our duty, to raise our voice, in the clearest and strongest way, against them, and to warn the reader, most solemnly, against their baneful influence.

We believe that the Bible, as written in the original Hebrew and Greek languages, is the very word of the only wise and the only true G.o.d, with whom one day is as a thousand years, and a thousand years as one day, who saw the end from the beginning, and not only the end, but every stage of the way. We therefore hold it to be nothing short of positive blasphemy to a.s.sert that we have arrived at a stage of our career in which the Bible is not sufficient, or that we are compelled to travel outside its covers to find ample guidance and instruction for the present moment, and for every moment of our earthly pilgrimage. The Bible is a perfect chart, in which every exigency of the Christian mariner has been antic.i.p.ated. Every rock, every sand-bank, every shoal, every strand, every island, has been carefully noted down. All the need of the Church of G.o.d, its members, and its ministers, has been most fully provided for. How could it be otherwise, if we admit the Bible to be the word of G.o.d? Could the mind of G.o.d have devised, or His finger sketched an imperfect chart?

Impossible. We must either deny the divinity or admit the sufficiency of THE BOOK. We are absolutely shut up to this alternative. There is not so much as a single point between these two positions. If the book is incomplete, it cannot be of G.o.d; if it be of G.o.d it must be perfect. But if we are compelled to betake ourselves to other sources for guidance and instruction, as to the path of the Church of G.o.d, its members or its ministers, then is the Bible incomplete, and being such, it cannot be of G.o.d at all.

What then, dear reader, are we to do? Whither can we betake ourselves?

If the Bible be not a divine and therefore all-sufficient guide-book, what remains? Some will tell us to have recourse to tradition. Alas!

what a miserable guide. No sooner have we launched out into the wide field of tradition than our ears are a.s.sailed by ten thousand strange and conflicting sounds. We meet, it may be, with a tradition which seems very authentic, very venerable, well worthy of respect and confidence, and we commit ourselves to its guidance; but, directly we have done so, another tradition crosses our path, putting forth quite as strong claims on our confidence, and leading us in quite an opposite direction. Thus it is with tradition. The mind is bewildered, and one is reminded of the a.s.sembly at Ephesus, concerning which we read that, "Some cried one thing, and some another; for the a.s.sembly was confused." The fact is, we want a perfect standard, and this can only be found in a divine revelation, which, as we believe, is to be found within the covers of our most precious Bible. What a treasure!

How we should bless G.o.d for it! How we should praise His name for His mercy in that He hath not left His Church dependent upon the _ignis fatuus_ of human tradition, but upon the steady light of divine revelation! We do not want tradition to a.s.sist revelation, but we use revelation as the test of tradition. We should just as soon think of bringing out a rush-light to a.s.sist the sun's meridian beams, as of calling in human tradition to aid divine revelation.

But there is another very ensnaring and dangerous resource presented by the enemy of the Bible, and alas! accepted by too many of the people of G.o.d, and that is expediency, or the very attractive plea of doing all the good we can, without due attention to the way in which that good is done. The tree of expediency is a wide-spreading one, and yields most tempting cl.u.s.ters. But ah! beloved reader, remember its cl.u.s.ters will prove bitter as wormwood in the end. It is, no doubt, well to do all the good we can; but let us look well to the way in which we do it. Let us not deceive ourselves by the vain imagination that G.o.d will ever accept of services based upon positive disobedience to His word. "It is a gift," said the elders, as they boldly walked over the plain commandment of G.o.d, as if He would be pleased with a gift presented on such a principle. There is an intimate connection between the ancient "corban" and the modern "expediency," for, "there is nothing new under the sun." The solemn responsibility of obeying the word of G.o.d was got rid of under the plausible pretext of "corban," or "it is a gift" (Mark vii. 7-13).

Thus it was of old. The "corban" of the ancients justified, or sought to justify, many a bold transgression of the law of G.o.d; and the "expediency" of our times allures many to out-step the boundary line laid down by divine revelation.

Now, we quite admit that expediency holds out most attractive inducements. It does seem so very delightful to be doing a great deal of good, to be gaining the ends of a large-hearted benevolence, to be reaching tangible results. It would not be an easy matter duly to estimate the ensnaring influences of such objects, or the immense difficulty of throwing them overboard. Have we never been tempted as we stood upon the narrow path of obedience, and looked forth upon the golden fields of expediency lying on either side, to exclaim, "Alas! I am sacrificing my usefulness for an idea"? Doubtless; but then what if it should turn out that we have the very same foundation for that "idea" as for the fundamental doctrines of salvation? The question is, What is the idea? Is it founded upon "Thus saith the Lord"? If so, let us tenaciously hold by it, though ten thousand advocates of expediency were hurling at us the grievous charge of narrow-mindedness.

There is immense power in Samuel's brief but pointed reply to Saul, "Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord! Behold, to obey is better than sacrifice, and to hearken than the fat of rams." (1 Sam. xv. 22.) Saul's word was "_Sacrifice_." Samuel's word was "_Obedience_." No doubt the bleating of the sheep and the lowing of the oxen were most exciting. They would be looked upon as substantial proofs that something was being done; while on the other hand, the path of obedience seemed narrow, silent, lonely, and fruitless. But oh! those pungent words of Samuel! "_to obey is better than sacrifice_." What a triumphant answer to the most eloquent advocates of expediency! They are most conclusive--most commanding words. They teach us that it is better, if it must be so, to stand, like a marble statue, on the pathway of obedience, than to reach the most desirable ends by transgressing a plain precept of the word of G.o.d.

But let none suppose that one must be like a statue on the path of obedience. Far from it. There are rare and precious services to be rendered by the obedient one--services which can only be rendered by such, and which owe all their preciousness to their being the fruit of simple obedience.[11] True, they may not find a place in the public record of man's bustling activity; but they are recorded on high, and they will be published at the right time. As a dear friend has often said to us, "Heaven will be the safest and happiest place to hear all about our work down here." May we remember this, and pursue our way, in all simplicity, looking to Christ for guidance, power, and blessing. May His smile be enough for us. May we not be found looking askance to catch the approving look of a poor mortal whose breath is in his nostrils, nor sigh to find our names amid the glittering record of the great men of the age. The servant of Christ should look far beyond all such things. The grand business of the servant is to obey.

His object should not be to do a great deal, but simply to do what he is told. This makes all plain; and, moreover, it will make the Bible precious as the depository of the Master's will, to which he must continually betake himself to know what he is to do, and how he is to do it. Neither tradition nor expediency will do for the servant of Christ. The all-important enquiry is, "What saith the Scriptures."

[11] [What a pattern of this we have in our blessed Lord! who for thirty years lived here in retirement, known by men only as "the carpenter" (Mark vi. 3), but known by, and the delight of, the Father, as the Holy One of G.o.d, the perfect meat-offering of Lev. vi.

19-33--wholly burnt upon the altar.--ED.]

This settles everything. From the decision of the word of G.o.d there must be no appeal. When G.o.d speaks man must bow. It is not by any means a question of obstinate adherence to a man's own notions. Quite the opposite. It is a reverent adherence to the word of G.o.d. Let the reader distinctly mark this. It often happens that, when one is determined, through grace, to abide by Scripture, he will be p.r.o.nounced dogmatic, intolerant and imperious; and, no doubt, one has to watch over his temper, spirit, and style, even when seeking to abide by the word of G.o.d. But, be it well remembered, that obedience to Christ's commandments is the very opposite of imperiousness, dogmatism, and intolerance. It is not a little strange that when a man tamely consents to place his conscience in the keeping of his fellow, and to bow down his understanding to the opinions of men, he is considered meek, modest, and liberal; but let him reverently bow to the authority of the holy Scripture, and he will be looked upon as self-confident, dogmatic, and narrow-minded. Be it so. The time is rapidly approaching when obedience shall be called by its right name, and meet its recognition and reward. For that moment the faithful must be content to wait, and while waiting for it, be satisfied to let men call them whatever they please. "The Lord knoweth the thoughts of man, that they are vanity."

But we must draw to a close, and would merely add, in conclusion, that there is a third hostile influence against which the lover of the Bible will have to watch, and that is _rationalism_--or the supremacy of man's reason. The faithful disciple of the word of G.o.d will have to withstand this audacious intruder, with the most unflinching decision.

It presumes to sit in judgment upon the word of G.o.d--to decide upon what is and what is not worthy of G.o.d--to prescribe boundaries to inspiration. Instead of humbly bowing to the authority of Scripture, which continually soars into a region where poor blind reason can never follow, it proudly seeks to drag Scripture down to its own level. If the Bible puts forth aught which, in the smallest degree, clashes with the conclusions of rationalism, then there must be some flaw. G.o.d is shut out of His own book if He says anything which poor blind, perverted reason cannot reconcile with her own conclusions--which conclusions, be it observed, are not unfrequently the grossest absurdities.

Nor is this all. Rationalism deprives us of the only perfect standard of truth, and conducts us into a region of the most dreary uncertainty. It seeks to undermine the authority of a book in which we can believe everything, and carries us into a field of speculation in which we can be sure of nothing. Under the dominion of rationalism the soul is like a vessel broken from its safe moorings in the haven of divine revelation, to be tossed like a cork upon the wild watery waste of universal scepticism.

Now we do not expect to convince a thorough rationalist, even if such a one should condescend to scan our unpretending pages, which is most unlikely. Neither could we expect to gain over to our way of thinking the decided advocate of expediency, or the ardent admirer of tradition. We have neither the competency, the leisure, nor the s.p.a.ce, to enter upon such a line of argument as would be required were we seeking to gain such ends as these. But we are most anxious that the Christian reader should rise up from the perusal of this little book with a deepened sense of the preciousness of his Bible. We earnestly desire that the words, "_The Bible: its sufficiency and supremacy_,"

should be engraved, in deep and broad characters, upon the tablet of the reader's heart.

We feel that we have a solemn duty to perform, at a moment like the present, in the which Superst.i.tion, Expediency, and Rationalism are all at work, as so many agents of the devil, in his efforts to sap the foundations of our holy faith. We owe it to that blessed volume of inspiration, from which we have drunk the streams of life and peace, to bear our feeble testimony to the divinity of its every page--to give expression, in this permanent form, to our profound reverence for its authority, and our conviction of its divine sufficiency for every need, whether of the believer individually, or the church collectively.

We press upon our readers earnestly to set a higher value than ever upon the Holy Scriptures, and to warn them, in most urgent terms, against every influence, whether of tradition, expediency, or rationalism, which might tend to shake their confidence in those heavenly oracles. There is a spirit abroad, and there are principles at work, which make it imperative upon us to keep close to Scripture--to treasure it in our hearts--and to submit to its holy authority.

May G.o.d the Spirit, the Author of the Bible, produce, in the writer and reader of these lines, a more ardent love for that Bible! May He enlarge our experimental acquaintance with its contents, and lead us into more complete subjection to its teachings in all things, that G.o.d may be more glorified in us through Jesus Christ our Lord. Amen.

CHRISTIANITY: WHAT IS IT?

(Read Phil. iii.)

We have endeavored to hold up the Bible as the Church's supreme and all-sufficient guide, in all ages, in all climes, and under all circ.u.mstances. We now desire to hold up Christianity in its divine beauty and moral excellence, as ill.u.s.trated in this well-known pa.s.sage of Holy Scripture.

And be it observed that, as it was the Bible itself, and not any special system of theology deduced therefrom, that we sought to present to our readers; so now, it is Christianity, and not any peculiar form of human religiousness, that we desire to place before them. We are deeply thankful for this. We dare not enter upon the defence of men or their systems. Men err in their theology and fail in their ethics; but the Bible and Christianity remain unshaken and unshakeable. This is an unspeakable mercy. Who can duly estimate it?

To be furnished with a perfect standard of divinity and morals is a privilege for which we can never be sufficiently thankful. Such a standard we possess, blessed be G.o.d! in the Bible and in the Christianity which the Bible unfolds to our view. Men may err in their creed and break down in their conduct, but the Bible is the Bible still, and Christianity is Christianity still.

Now, we believe that this third chapter of Philippians gives us the model of a true Christian--a model on which every Christian should be formed. The man who is here introduced to our notice could say, by the Holy Ghost, "Brethren, be ye followers together of me." Nor is it as an apostle that he here speaks to us--nor as one endowed with extraordinary gifts, and privileged to see unspeakable visions. It is not to Paul, the apostle, nor Paul, the gifted vessel, that we listen, in verse 17 of our chapter, but to Paul, the Christian. We could not follow him in his brilliant career, as an apostle. We could not follow him, in his rapture to Paradise; but we can follow him in his Christian course, in this world; and it seems to us that we have in our chapter a very full view of that course, and not only of the course itself, but also the starting-post and the goal. In other words, we have to consider, first, the Christian's _standing_; secondly, the Christian's _object_; and thirdly, the Christian's _hope_. May G.o.d the Holy Ghost be our teacher, while we dwell for a little on these most weighty and most interesting points! And first, as to

THE CHRISTIAN'S STANDING.

The point is unfolded, in a double way, in our chapter. We are not only told what the Christian's standing is, but also what it is not.

If ever there was a man who could boast of having a righteousness of his own in which to stand before G.o.d, Paul was the man. "If," says he, "any other man thinketh that he hath whereof to trust in the flesh, I more: circ.u.mcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless."

This is a most remarkable catalogue, presenting everything that one could possibly desire for the formation of a standing in the flesh. No one could excel Saul of Tarsus. He was a Jew, of pure pedigree, in orderly fellowship, of blameless walk, of fervid zeal and unflinching devotedness. He was, on principle, a persecutor of the Church. As a Jew, he could not but see that the very foundations of Judaism were a.s.sailed by the new economy of the Church of G.o.d. It was utterly impossible that Judaism and Christianity could subsist on the same platform, or hold sway over the same mind. One special feature of the former system was the strict separation of Jew and Gentile; a special feature of the latter was the intimate union of both in one body.

Judaism erected and maintained the middle wall of part.i.tion; Christianity abolished that wall altogether.

Hence Saul, as an earnest Jew, could not but be a zealous persecutor of the Church of G.o.d. It was part of his religion--of that in which he "excelled many of his equals in his own nation"--of that in which he was "exceedingly zealous." Whatever was to be had, in the shape of religiousness, Saul would have it; whatever height was to be attained, he would attain. He would leave no stone unturned in order to build up the superstructure of his own righteousness--righteousness in the flesh--righteousness in the old creation. He was permitted to possess himself of all the attractions of legal righteousness in order that he might fling them from him amid the brighter glories of a righteousness divine. "But what things were gain to me, those I counted loss for Christ. Yea, doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in Him, not having mine own righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of G.o.d by faith."

And we should note here that the grand prominent thought, in the above pa.s.sage, is not that of a guilty sinner betaking himself to the blood of Jesus for pardon, but rather of a legalist casting aside, as dross, his own righteousness, because of having found a better. We need hardly say that Paul was a sinner--"chief of sinners"--and that, as such, he betook himself to the precious blood of Christ, and there found pardon, peace, and acceptance with G.o.d. This is plainly taught us in many pa.s.sages of the New Testament. But it is not the leading thought in the chapter now before us. Paul is not speaking of his _sins_, but of his _gains_. He is not occupied with his necessities, as a sinner, but with his advantages, as a man--a man in the flesh--a man in the old creation--a Jew--a legalist.

True it is, most blessedly true, that Paul brought all his sins to the cross, and had them washed away in the atoning blood of the divine Sin-offering. But, in this pa.s.sage, we see another thing. We see a legalist flinging far away from him his own righteousness, and esteeming it as a worthless and unsightly thing in contrast with a risen and glorified Christ, who is the righteousness of the Christian--the righteousness which belongs to the new creation. Paul had sins to mourn over, and he had a righteousness to boast in. He had guilt on his conscience, and he had laurels on his brow. He had plenty to be ashamed of, and plenty to glory in. But the special point presented in Phil. iii. 4-8 is not a sinner getting his sins pardoned, his guilt cleared, his shame covered, but a legalist laying aside his righteousness, a scholar casting away his laurels, and a man abandoning his vain glory, simply because he had found true glory, unfading laurels, and an everlasting righteousness in the Person of a victorious and exalted Christ. It was not merely that Paul, the sinner, _needed_ a righteousness because, in reality, he had none of his own; but that Paul, the Pharisee, _preferred_ the righteousness which was revealed to him in Christ, because it was infinitely better and more glorious than any other.

No doubt Paul as a sinner needed, like every other sinner, a righteousness in which to stand before G.o.d; but that is not what he is bringing before us in our chapter. We are anxious that the reader should clearly apprehend this point. It is not merely that my sins _drive_ me to Christ; but His excellences _draw_ me to Him. True, I have sins and therefore I need Christ; but even if I had a righteousness, I should cast it from me, and gladly hide myself "_in Him_." It would be a positive "loss" to me to have any righteousness of my own, seeing that G.o.d has graciously provided such a glorious righteousness for me in Christ. Like Adam, in the garden of Eden, he was naked, and therefore he made himself an ap.r.o.n; but it would have been a "loss" to him to retain the ap.r.o.n after that the Lord G.o.d had made him a coat. It was surely far better to have a G.o.d-made coat than a man-made ap.r.o.n. So thought Adam, so thought Paul, and so thought all the saints of G.o.d whose names are recorded upon the sacred page. It is better to stand in the righteousness of G.o.d, which is by faith, than to stand in the righteousness of man, which is by works of law. It is not only mercy to get rid of our sins, through the remedy which G.o.d has provided, but to get rid of our righteousness, and accept, instead, the righteousness which G.o.d has revealed.