VIII. It should be added, as no inconsiderable advantage flowing from the belief of Plenary Inspiration, that it tends to animate our zeal for the preservation of the purity and integrity of the sacred Canon.

A very cursory notice of this weighty topic is all that we intend. The importance of preserving the Bible entire was formerly adverted to; and how can the man who sincerely believes its verbal inspiration do otherwise than take the liveliest interest in its being kept unbroken, undiminished? It excites his indignation and regret, to see one jot or tittle of God's word despised or set aside; much more to behold whole books of Scripture displaced on frivolous pretexts, and on grounds that would equally justify the rejection of various other books, if not the whole Canon of Divine Revelation.†

The purity of Scripture is injured when it is mixed up with human additions, pretending or appearing to possess the same authority with it; and in particular, when compositions that have no title, either from external or internal evidence, to be regarded as part of the Canon, are intermixed with or appended to it, or in any respect treated as integral portions of the sacred volume.

The Apocrypha, it is well known, has unhappily received this distinction, to the dishonour of God, and to the incalculable injury of mankind in their most valuable interests. Amongst the numerous corruptions of the Popish Church, it is none of the least that, according to a decree of the Council of Trent, several Apocryphal books, containing a variety of passages, highly favourable to some of her most pernicious tenets, are sanctioned as of equal inspiration and authority with the Old and New Testaments. The countenance which many professed Protestants have incautiously shown to the Apocrypha, is much to be deplored. This abuse, however, in its culpable nature and dangerous tendency, has been so fully exposed by others, that it is unnecessary for us to discuss the subject. The attention which the question has providentially met with, it is hoped, will prove ultimately conducive to the cause of truth. It cannot admit of a doubt, in the mean time, that avowed leanings to the doctrine of partial inspiration have, in many instances, been connected with a disposition to justify or to Pages 471-474.

*

† Carson on Theories of Inspiration, pp. 173-175.

See Haldane's Evidence and Authority of Divine Revelation, vol. i. ch. iv. pp. 97-117; and Dr Dickson's Notes to Dr Alexander on the True Canon of Scripture, pp. 67-72.

palliate the unmerited honours bestowed on the Apocryphal writings; and that, on the contrary, a decided attachment to the principle of full and verbal inspiration is inseparably combined with a keen disapproval of every measure, calculated to uphold the ill-founded and arrogant claims of that human compilation.

IX. Among the numerous benefits attending the belief of Plenary Inspiration, we must also include its tendency to stimulate us to active exertions for the wide diffusion of pure scriptural truth.

Every one who feels the value of revealed truth to his own soul, becomes sincerely concerned for its dissemination among others. Having seen its glory, tasted its sweetness, and experienced its power, he cannot but wish that it may be more fully known, and more justly appreciated, in countries professedly Christian, and that its cheering light may speedily illuminate the dark places of the earth." His disposition to foster active efforts for the universal diffusion of the Bible, and of the joyful sound proclaimed by the heralds of the Cross, is strengthened by every motive that piety and benevolence can suggest. And none can be expected to enter more heartily into labours of this description, than those who are persuaded of the Plenary Inspiration of Scripture.

That professing Christians who question full and verbal inspiration must, without exception, be decidedly hostile or perfectly indifferent to this glorious cause, we should be sorry to allege. An allegation to this effect would be at variance with indubitable facts. Nevertheless, the Bible, considered as wholly divine, we have seen, is more highly valued by its possessors than a Bible esteemed partly divine and partly human; and it is reasonable to imagine that the interest felt for the circulation of the Book, will bear some proportion to the degree in which it is prized. Besides, lax ideas of inspiration evidently lead to lukewarmness regarding the state of purity and integrity in which the Scriptures are disseminated amongst mankind; and the fearful evils which this lukewarmness is calculated to create, it is unnecessary to specify. The lovers of the unadulterated Scriptures and Scriptural truths, on the contrary, are exceedingly desirous to see them cordially embraced, in their purity and simplicity, by their own kindred and countrymen, and by men of all nations and tongues. It is their fervent wish that the waters of the sanctuary, pure and untainted by any deleterious ingredient or foreign infusion, like "the pure river of the

water of life, clear as crystal, proceeding from the throne of God and of the Lamb," may diffuse themselves with increasing rapidity, till they cover the whole earth. By their zealous and active exertions, they give evidence that they have adopted the 66 of the Psalmist " God be merciful unto us and prayer bless us, and cause his face to shine upon us; that thy way may be known upon earth, thy saving health among all nations."*

X. Let it be remarked, in fine, that the cordial belief of the Plenary Inspiration, will lead to a frequent perusal and a practical improvement, of the Holy Scriptures.

The diligent reading of the Bible is an exercise expressly enjoined, largely exemplified, and amply recommended by its many happy effects. It constitutes an important branch of the devotional employments of the sanctuary, the family, and the closet. The careful perusal of a portion of Scripture every morning and every evening, is one of the laudable practices that prevailed amongst the early Protestants, and that well deserve to be retained by their posterity. Whatever demands are made on our time by secular affairs, and whatever attractions other writings, religious, political, or literary, may present, the reading of the Book of God, at the proper seasons, ought not to be lightly postponed. This excellent habit should be formed in childhood, and continued till the day of our death. The increasing delight which many serious Christians have found in this exercise under the growing infirmities of age, and the holy eagerness with which, amid the approaches of the last enemy, they have clung to their precious, precious Bible, after all other books had been wholly or almost wholly given up, are fitted strongly to impress our minds with a conviction of its superlative value and utility. A pious writer on the Inspiration of the Scriptures, mentions the following instances of the efficacy attached, by the blessing of God, to the perusal of his own word:

"The reading of the first chapter of St John's Gospel turned Junius from atheism to serious religion; the reading the fifty-third chapter of Isaiah has turned many Jewish Rabbies from their Judaism to Christianity; the reading that passage of St Paul, "The night is far spent, the day is at hand," &c., Rom. xiii. 12-14, turned St Austin from a loose and sinful to an eminently holy life; and the reading that of the Psalmist, "Unto the wicked God saith, What hast

* Ps. lxvii. 1, 2.

thou to do to declare my statutes, or that thou shouldst take my covenant in thy mouth?" brought Origen to a solemn publie repentance after his shameful apostacy.'

Many other striking examples of the salutary tendency of reading the sacred records might be collected from ecclesiastical history, and even from the reports of those Bible Societies which have been formed within the last thirty years. The regular and devout perusal of the Scriptures, however, is peculiarly encouraged by correct views of their divine inspiration. Whether the person who regards them as nothing more than partially and occasionally inspired, or the individual who, in every chapter and in every sentence, hears the voice of the Blessed God demanding his attention, is likely to read them, not only, as was stated above, with deeper veneration, but also with greater frequency, more lively delight, and with superior probability of reaping spiritual profit, it cannot be difficult to decide.

The same remark seems applicable to that practical improvement of the sacred oracles, without which neither the frequent perusal of them, nor committing large portions to memory, nor even the critical study of their import, or an ability to explain and defend their doctrines, can make us truly and everlastingly happy. Every king that ascended the throne of Israel was enjoined, not merely to write for himself a copy of the law in a book, but to reduce it to practice in his conduct: "It shall be with him," says Moses," and he shall read therein all the days of his life; that he may learn to fear the Lord his God, to keep all the words of this law, and these statutes to do them." The exemplary temper and behaviour of Ezra the priest are thus described:-" Ezra had prepared his heart to seek the law of the Lord, and to do it, and to teach in Israel statutes and judgments." From the whole tenor of the Scriptures, indeed, it appears that their chief object, in subserviency to the glory of their Author, is to induce mankind, of every order and degree, to believe in the Son of God, as the way, the truth, and the life, to glory in his cross, to copy his example, to obey his institutions and laws, and to aspire after that conformity to his image which is an indispensable preparation for dwelling with him through a blessed eternity in his heavenly kingdom.

In reference to this sacred design of the Scriptures, the prin* The Inspiration of the Holy Writings, by Edmund Calamy, D.D., pp. 235, 236.

Deut. xvii. 19.

Ezra vii. 10.

C

ciple of Plenary Inspiration has a far more favourable aspect than the contrary tenet. Who is the man that may be expected to excel in a real practical attention to the word of God, or an habitual care to improve it as the test of character and the directory of conduct, and, in a manner suited to his own spiritual state and exigencies, to profit by its doctrines, precepts, promises, threatenings, examples; in short, by all its beautifully varied and unceasingly interesting parts? Not the reader who assents to the Scriptures only as in part inspired, but he who peruses them under the impression that, in sentiments and language, and from beginning to end, they are wholly given by inspiration of God.

This impression, too, it may be observed, in conclusion, is peculiarly calculated to promote an humble dependence on the Holy Spirit, earnest prayer for his influence, and an assiduous improvement of his gracious illuminations and aids. Who but that same Spirit by whom the Scriptures were inspired can enable us savingly to discern their meaning, to experience their salutary power, and to improve and apply them aright, as "profitable for doctrine, for reproof, for correction, and for instruction in righteousness?" And to whom is there ground to expect that the influences of the Spirit will be most readily and abundantly imparted, but to those who humbly acquiesce in the testimony of the Holy Ghost respecting the complete inspiration of the Sacred Scriptures, and who importunately solicit his guidance in their attempts to understand, and to profit by, the whole Book of God? "The meek will he guide in judgment," says the Psalmist, "and the meek will he teach his way. "If any man will do his will," says our blessed Lord, "he shall know of the doctrine whether it be of God, or whether I speak of myself."†

Amid all our endeavours to form accurate sentiments regarding the divine inspiration and the precious contents of Scripture, let us cultivate the temper expressed by the man after God's own heart, in the following petitions:-" O send out thy light and thy truth-Open thou mine eyes, that I may behold wondrous things out of thy law." AMEN.