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tinction is sometimes made, into prayer direct, absolute, final, sovereign, confined to the Supreme Being on the one hand; and prayer oblique, relative, transitory, subordinate, offered to saints on the other,) would have appeared to me the ingenious and finely-drawn inventions of an advocate, not such a sound process of Christian simplicity as the mind could rest upon, with an undoubting persuasion that all was right.

This, however, involves the very point at issue: and I now invite you, my Christian Brethren, to join with me, step by step, in a review of those several positions which have left on my mind the indelible conviction that I could never have passed my life in communion with that Church whose articles of fellowship maintained the duty of invoking saints and angels; and whose public offices were inseparably interwoven with addresses in prayer to other beings, than the Holy and undivided Trinity, the one only God.

In pursuing this inquiry I have thought the most convenient and satisfactory division of our work would be,

First, to ascertain what inference an unprejudiced study of the revealed will of God would lead us to make; both in the times of the elder covenant, when "holy men of old spake as they were moved by the Holy Ghost," and in that "fulness of time" when God spoke to us by his Son.

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Secondly, to examine into the belief and practice of the Primitive Church, beginning with the inspired Apostles of our Lord.

Thirdly, to compare the results of those inquiries with the tenets and practice of the Church of Rome, with reference to three periods; the first immediately preceding the Reformation; the second comprising the

Reformation, and the proceedings of the Council of Trent; the third embracing the belief and practice of the present day.

In this investigation, I purpose to reserve the worship of the Virgin Mary, called by Roman Catholic writers "Hyperdulia," and for various reasons the most important and interesting portion of the whole inquiry, for separate and distinct examination; except only so far as our review of any of the primitive writers may occasion some incidental departure from that rule. May God guide us to his truth!

PART I.-CHAPTER II.

SECTION I.

THE EVIDENCE OF THE HOLY SCRIPTURES.

HERE, Christian Brethren, bear with me if I briefly, but freely, recall to our thoughts on this first entrance upon a review of the inspired volume, the principles, and tone of mind, the temper and feelings, in a word, the frame both of the understanding and of the heart, with which we should study the sacred pages, on whatever subject we would try all things, and hold fast what should prove itself to be most in accordance with the will of God. Whether we would regard the two great parts into which the Holy Scriptures are divided, as the Old and the New Covenants; or whether we would prefer to call them the Old and the New Testaments, it matters not. Although different ideas and associations are suggested by those different names, yet, under either view, the same honest and good heart, the same patience of investigation, the same upright and unprejudiced judgment, the same exercise of our mental faculties, and the same enlightened conscience, must be brought to the investigation. In the one case we must endeavour to ascertain for ourselves the true intent and

CHAP. II.] THE EVIDENCE OF THE HOLY SCRIPTURES. 15

meaning of the inspired word of God, on the very same principles with those on which we would interpret a covenant between ourselves, and a person who had made it in full and unreserved reliance on our integrity, and on our high sense of equity, justice, and honour. In the other case we must bring the selfsame principles and feelings to bear on our inquiry, as we should apply in the interpretation of the last will and testament of a kind father, who with implicit confidence in our uprightness and straightforward dealing and affectionate anxiety to fulfil his intentions to the very utmost, had assigned to us the sacred duty of

executor or trustee.

Under the former supposition, our sincere solicitude would be to ascertain the true intent and meaning of the contracting parties, not to seek out plausible excuses for departing from it; not to cull out and exaggerate beyond their simple and natural bearing, expressions in the deed of agreement, which might seem to justify us in adopting the view of the contract most agreeable to our present wishes and most favourable to our own interests. Rather it would be our fixed and hearty resolution, at whatever cost of time, or labour, or pecuniary sacrifice, or personal discomfort, to apply to the instrument our unbiassed powers of upright and honest interpretation.

Or adopting the latter analogy, we should sincerely strive to ascertain the chief and leading objects of our parent's will; what were his intentions generally; what ruling principles seemed to pervade his views in framing the testament; and in all cases of obscurity and doubt, in every thing approaching an appearance of inconsistency, we should refer to that paramount principle as our test and guide. We should not for a moment

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THE EVIDENCE OF THE HOLY SCRIPTURES. [PART I. suffer ourselves to be tempted to seek for ambiguous expressions, which ingenuity might interpret so as to countenance our departure from the general drift of our parent's will, in cases where it was at variance with our own inclination, and where we could have wished that he had made another disposition of his property, or given to us a different direction, or trusted us with larger discretion. Moreover, in any points of difficulty, we should apply for assistance, in solving our doubts, to such persons as were most likely to have the power of judging correctly, and whose judgment would be least biassed by partiality and prejudice;-not to those whose credit was staked on the maintenance of those principles which best accorded with our own inclination. Especially if in either case some strong feeling should have been raised and spread abroad on any point, we should seek the judgment and counsel of those who had been familiar with the testator's intentions, or with the views of the covenanting party, before such points had become matter of discussion.

Now only let us act upon these principles in the interpretation of THAT COVENANT in which the Almighty has vouchsafed to make Himself one of the contracting parties, and man, the creature of his hand, is the other. Only let us act on these principles in the interpretation of THAT TESTAMENT of which the Saviour of the world is the Testator; and with God's blessing on our labours (a blessing never denied to sincere prayer and faithful exertions) we need not fear the result. Any other principle of interpretation will only confirm us in our prejudices, and involve us more inextricably in error.

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