In contemplating any perplexing dispensation, the mind of the uninstructed can only go the length of saying, such is the will of heaven : this is suffi cient to produce acquiescence, and to silence any rising scruples in a mind not addicted to investiga tion. But in order to produce satisfaction and de light, the point in question must be reduced to some general principle, and shown to be perfectly consistent with the wisdom and goodness of God as recognised in other instances. The history of Job tends to illustrate these observations. He sub mitted, at first, because lie knew that his sufferings were appointed by God; and even when he con tended that they were unmerited on his part, he in sisted no less on the prerogative of the Almighty to do what he pleased. But when God condescend ed to reason with him, he saw a different or rather an additional ground of submission, and acknow ledged not only the sovereignty of God, but the wisdom and goodness which governed all his dis pensations.
But even those who exclaim most against creeds and systems must form to themselves a system of some kind or other, out of the Sacred Scriptures; for the mind must endeavour to obtain a connected view of the doctrinal and practical information con tained in them, and this is all that a system of divinity attempts; this is what every preacher of Christianity endeavours to exhibit in his discourses, and it would be just as reasonable to object to his oral instructions, as to a written record of his opinions, respecting the doctrines and duties en forced or inferred in the Gospel.
Were it not for the ignorance which obscures the reason, and the prejudices which pervert the judg ment, and the doubts and anxieties which must be connected with a subject of such immense importance as the religious hopes of men, the perusal of the Scriptures would be sufficient both for instruction and consolation. But where there arc so many sources of error originating in the passions which agitate the human mind, and when the subject is of such vast importance that the heart is afraid to trust its own surmises, it must at least appear a friendly office to point out the leading doctrines of Scripture, and to show their bearings on the duties and the hopes of men. The great head of the church saw it necessary to appoint apostles, evan gelists and teachers for this purpose, and this is the object which every one ought to have in view in illustrating the word of God. There is also another point of view in which creeds, confessions, or sys tems, (or by whatever other name they may be called), are rendered necessary, viz, to obviate the misrepresentations of enemies, and to rescue the Gospel from the opprobrium brought upon it by the misconduct or absurdities of sects or individuals professing Christianity. This is the origin of the
apologies of the early fathers, which are neither more nor less than expositions of the Christian creed, as it affects the opinions and practice of those who receive it. The grossest falsehoods respect ing their tenets were propagated by their heathen adversaries, and, what was worse, the greatest dis credit was brought on Christianity by numerous heretics who professed to adopt it. In these cir cumstances, the genuine followers of Christ found it necessary to give a detailed account of their faith and of the duties which resulted from it: and the same thing will be necessary so long as the enemies of Christianity shall seek to misrepresent it, or wicked men endeavour to make its sacred name a cloak for licentiousness.
Such being the character, and such the contents of the sacred volume, we are naturally led to inquire into its origin and authority. On this point the declaration of the apostle is perfectly explicit ; he tells us expressly that all Scripture is given by 'in spiration of God; and it is absolutely necessary that it should be so from the circumstances of the case. \Ve have seen that a revelation from heaven was necessary; and we have ample proof that such a revelation has actually been given. Assuming at present that this is the case, we would observe that it was absolutely necessary that this revelation should be recorded, and that the record containing it should be preserved from corruption by the su perintending influence of the Spirit of God. What would it avail us to know that God had revealed his will to men, and unfolded prospects most in teresting to our nature, had we not the assurance that we possess an authentic record of this commu nication, and an accurate account of its meaning and impert? Had it been left to float down the un certain channel of tradition, or to receive such co louring as the imagination or caprice of men might think proper to bestow upon it, it would soon have been perverted in its meaning, or abused in its ap plication.
But it may be asked, were not ordinary means sufficient for this purpose? Were not men of hon est and upright minds able to record the facts which they had seen, and the doctrines which they had heard ? In answer to this, we must observe that the facts recorded in Scripture resemble the facts contained in any other history, except in re gard to the explanation which is given of their cause, their tendency, and the end they are designed to accomplish in the economy of divine providence. This is what no man without the gift of inspiration can unfold.