We will begin with OUR ARMOURY. That armoury is to me, at any rate—and I hope it is to each one of you—THE BIBLE. To us Holy Scripture is as "the tower of David builded for an armoury, whereon there hang a thousand bucklers, all shields of mighty men." If we want weapons we must come here for them, and here only. Whether we seek the sword of offence or the shield of defence, we must find it within the volume of inspiration. If others have any other storehouse, I confess at once that I have none. I have nothing else to preach when I have got through with this book. Indeed, I can have no wish to preach at all if I may not continue to expound the subjects which I find in these pages. What else is worth preaching? Brethren, the truth of God is the only treasure for which we seek, and the Scripture is the only field in which we dig for it.
We need nothing more than God has seen fit to reveal. Certain errant spirits are never at home till they are abroad: they crave for a something which I think they will never find, either in heaven above, or in the earth beneath, or in the water under the earth, so long as they are in their present mind. They never rest, for they will have nothing to do with an infallible revelation; and hence they are doomed to wander throughout time and eternity, and find no abiding city. For the moment they glory as if they were satisfied with their last new toy; but in a few months it is sport to them to break in pieces all the notions which they formerly prepared with care, and paraded with delight. They go up a hill only to come down again. Indeed, they say that the pursuit of truth is better than truth itself. They like fishing better than the fish; which may very well be true, since their fish are very small, and very full of bones. These men are as great at destroying their own theories as certain paupers are at tearing up their clothes. They begin again de novo, times without number: their house is always having its foundation digged out. They should be good at beginnings; for they have always been beginning since we have known them. They are as the rolling thing before the whirlwind, or "like the troubled sea, when it cannot rest, whose waters cast up mire and dirt." Although their cloud is not that cloud which betokened the divine presence, yet it is always moving before them, and their tents are scarcely pitched before it is time for the stakes to be pulled up again. These men are not even seeking certainty; their heaven lies in shunning all fixed truth, and following every will-o'-the-wisp of speculation: they are ever learning, but they never come to the knowledge of the truth.
As for us, we cast anchor in the haven of the Word of God. Here is our peace, our strength, our life, our motive, our hope, our happiness. God's Word is our ultimatum. Here we have it. Our understanding cries, "I have found it"; our conscience asserts that here is the truth; and our heart finds here a support to which all her affections can cling; and hence we rest content.
If the revelation of God were not enough for our faith, what could we add to it? Who can answer this question? What would any man propose to add to the sacred Word? A moment's thought would lead us to scout with derision the most attractive words of men, if it were proposed to add them to the Word of God. The fabric would not be of a piece. Would you add rags to a royal vestment? Would you pile the filth of the streets in a king's treasury? Would you join the pebbles of the sea-shore to the diamonds of Golconda? Anything more than the Word of God sets before us, for us to believe and to preach as the life of men, seems utterly absurd to us; yet we confront a generation of men who are always wanting to discover a new motive power, and a new gospel for their churches. The coverlet of their bed does not seem to be long enough, and they would fain borrow a yard or two of linsey-woolsey from the Unitarian, the Agnostic, or even the Atheist. Well; if there be any spiritual force or heavenward power to be found beyond that reported of in this Book, I think we can do without it: indeed, it must be such a sham that we are better without it. The Scriptures in their own sphere are like God in the universe—All-sufficient. In them is revealed all the light and power the mind of man can need in spiritual things. We hear of other motive power beyond that which lies in the Scriptures, but we believe such a force to be a pretentious nothing. A train is off the lines, or otherwise unable to proceed, and a break-down gang has arrived. Engines are brought to move the great impediment. At first there seems to be no stir: the engine power is not enough. Harken! A small boy has it. He cries, "Father, if they have not power enough, I will lend them my rocking-horse to help them." We have had the offer of a considerable number of rocking-horses of late. They have not accomplished much that I can see, but they promised fair. I fear their effect has been for evil rather than good: they have moved the people to derision, and have driven them out of the places of worship which once they were glad to crowd. The new toys have been exhibited, and the people, after seeing them for a little, have moved on to other toy-shops. These fine new nothings have done no good, and they never will do any good while the world standeth. The Word of God is quite sufficient to interest and bless the souls of men throughout all time; but novelties soon fail. "Surely," cries one, "we must add our own thoughts thereto." My brother, think by all means; but the thoughts of God are better than yours. You may shed fine thoughts, as trees in autumn cast their leaves; but there is One who knows more about your thoughts than you do, and he thinks little of them. Is it not written, "The Lord knoweth the thoughts of man, that they are vanity"? To liken our thoughts to the great thoughts of God, would be a gross absurdity. Would you bring your candle to show the sun? Your nothingness to replenish the eternal all? It is better to be silent before the Lord, than to dream of supplementing what he has spoken. The Word of the Lord is to the conceptions of men as a garden to a wilderness. Keep within the covers of the sacred book, and you are in the land which floweth with milk and honey; why seek to add to it the desert sands?
Try not to cast anything forth from the perfect volume, If you find it there, there let it stand, and be it yours to preach it according to the analogy and proportion of faith. That which is worthy of God's revealing is worthy of our preaching; and that is all too little for me to claim for it. "By every word of the Lord doth man live." "Every word of God is pure: he is a shield unto them that put their trust in him" Let every revealed truth be brought forth in its own season. Go not elsewhere for a subject: with such infinity before you, there can be no need that you should do so; with such glorious truth to preach, it will be wanton wickedness if you do.
The adaptation of all this provision for our warfare we have already tested: the weapons of our armoury are the very best; for we have made trial of them, and have found them so. Some of you, younger brethren, have only tested the Scripture a little as yet; but others of us, who are now getting grey, can assure you that we have tried the Word, as silver is tried in a furnace of earth; and it has stood every test, even unto seventy times seven. The sacred Word has endured more criticism than the best accepted form of philosophy or science, and it has survived every ordeal. As a living divine has said, "After its present assailants are all dead, their funeral sermons will be preached from this Book—not one verse omitted—from the first page of Genesis to the last page of Revelation." Some of us have lived for many years, in daily conflict, perpetually putting to the proof the Word of God; and we can honestly give you this assurance, that it is equal to every emergency. After using this sword of two edges upon coats of mail, and bucklers of brass, we find no notch in its edge. It is neither broken nor blunted in the fray. It would cleave the devil himself, from the crown of his head to the sole of his foot; and yet it would show no sign of failure whatsoever. Today it is still the self-same mighty Word of God that it was in the hands of our Lord Jesus. How it strengthens us when we remember the many conquests of souls which we have achieved through the sword of the Spirit! Have any of you known or heard of such a thing as conversion wrought by any other doctrine than that which is in the Word? I should like to have a catalogue of conversions wrought by modern theology. I would subscribe for a copy of such a work. I will not say what I might do with it after I had read it; but I would, at least, increase its sale by one copy, just to see what progressive divinity pretends to have done. Conversions through the doctrines of universal restitution! Conversions through the doctrines of doubtful inspiration! Conversions to the love of God, and to faith in his Christ, by hearing that the death of the Saviour was only the consummation of a grand example, but not a substitutionary sacrifice! Conversions by a gospel out of which all the gospel has been drained! They say, "Wonders will never cease"; but such wonders will never begin. Let them report changes of heart so wrought, and give us an opportunity of testing them; and then, perchance, we may consider whether it is worth our while to leave that Word which we have tried in hundreds, and, some of us here, in many thousands of cases, and have always found effectual for salvation. We know why they sneer at conversions. These are grapes which such foxes cannot reach, and therefore they are sour. As we believe in the new birth, and expect to see it in thousands of cases, we shall adhere to that Word of truth by which the Holy Spirit works regeneration. In a word, in our warfare we shall keep to the old weapon of the sword of the Spirit, until we can find a better. "There is none like that; give it me", is at present our verdict.
How often we have seen the Word made effectual for consolation! It is, as one brother expressed it in prayer, a difficult thing to deal with broken hearts. What a fool I have felt myself to be when trying to bring forth a prisoner out of Giant Despair's Castle! How hard it is to persuade despondency to hope! How have I tried to trap my game by every art known to me; but when almost in my grasp the creature has burrowed another hole! I had dug him out of twenty already, and then have had to begin again. The convicted sinner uses all kinds of arguments to prove that he cannot be saved. The inventions of despair are as many as the devices of self-confidence. There is no letting light into the dark cellar of doubt, except through the window of the Word of God. Within the Scripture there is a balm for every wound, a salve for every sore. Oh, the wondrous power in the Scripture to create a soul of hope within the ribs of despair, and bring eternal light into the darkness which has made a long midnight in the inmost soul! Often have we tried the Word of the Lord as "the cup of consolation", and it has never failed to cheer the despondent. We know what we say, for we have witnessed the blessed facts: the Scriptures of truth, applied by the Holy Spirit, have brought peace and joy to those who sat in darkness and in the valley of the shadow of death.
We have also observed the excellence of the Word in the edification of believers, and in the production of righteousness, holiness, and usefulness. We are always being told, in these days, of the "ethical" side of the gospel. I pity those to whom this is a novelty. Have they not discovered this before? We have always been dealing with the ethical side of the gospel; indeed, we find it ethical all over. There is no true doctrine which has not been fruitful in good works. Payson wisely said, "If there is one fact, one doctrine, or promise in the Bible, which has produced no practical effect upon your temper or conduct, be assured that you do not truly believe it." All Scriptural teaching has its practical purpose, and its practical result; and what we have to say, not as a matter of discovery, but as a matter of plain common sense, is this, that if we have had fewer fruits than we could wish with the tree, we suspect that there will be no fruit at all when the tree has gone, and the roots are dug up. The very root of holiness lies in the gospel of our Lord Jesus Christ; and if this be removed with a view to more fruitfulness, the most astounding folly will have been committed. We have seen a fine morality, a stern integrity, a delicate purity, and, what is more, a devout holiness, produced by the doctrines of grace. We see consecration in life, we see calm resignation in the hour of suffering, we see joyful confidence in the article of death, and these, not in a few instances, but as the general outcome of intelligent faith in the teachings of Scripture. We have even wondered at the sacred result of the old gospel. Though we are accustomed often-times to see it, it never loses its charm. We have seen poor men and women yielding themselves to Christ, and living for him, in a way that has made cur hearts to bow in adoration of the God of grace. We have said, "This must be a true gospel which can produce such lives as these." If we have not talked so much about ethics as some have done, we remember an old saying of the country folk: "Go to such a place to hear about good works, but go to another place to see them." Much talk, little work. Great cry is the token of little wool. Some have preached good works till there has scarcely been left a decent person in the parish; while others have preached free grace and dying love in such a way that sinners have become saints, and saints have been as boughs loaded down with fruit to the praise and glory of God. Having seen the harvest which springs from our seed, we are not going to change it at the dictates of this whimsical age.
Especially we have seen and tested the efficacy of the Word of God when we have been by the sick bed. I was, but a few days ago, by the side of one of our elders, who appeared to be dying; and it was like heaven below to converse with him. I never saw so much joy at a wedding as I saw in that quiet chamber. He hoped soon to be with Jesus; and he was joyful in the prospect. He said, "I have no doubt, no cloud, no trouble, no want; nay, I have not even a wish. The doctrine you have taught has served me to live by, and now it serves me to die by. I am resting upon the precious blood of Christ, and it is a firm foundation." And he added, "How silly all those letters against the gospel now appear to me! I have read some of them, and I have noted the attacks upon the old faith, but they seem quite absurd to me now that I lie on the verge of eternity. What could the new doctrine do for me now?" I came down from my interview greatly strengthened and gladdened by the good man's testimony; and all the more was I personally comforted because it was the Word which I myself had constantly preached which had been such a blessing to my friend. If God had so owned it from so poor an instrument, I felt that the Word itself must be good indeed. I am never so happy amidst all the shouts of youthful merriment as on the day when I hear the dying testimony of one who is resting on the everlasting gospel of the grace of God. The ultimate issue, as seen upon a dying-bed, is a true test, as it is an inevitable one. Preach that which will enable men to face death without fear, and you will preach nothing but the old gospel.
Brethren, we will array ourselves in that which God has supplied us in the armoury of inspired Scripture, because every weapon in it has been tried and proved in many ways; and never has any part of our panoply failed us.
Moreover, we shall evermore keep to the Word of God, because we have had experience of its power within ourselves. It is not so long ago that you will have forgotten how, like a hammer, the Word of God broke your flinty heart, and brought down your stubborn will. By the Word of the Lord you were brought to the cross, and comforted by the atonement. That Word breathed a new life into you; and when, for the first time, you knew yourself to be a child of God, you felt the ennobling power of the gospel received by faith. The Holy Spirit wrought your salvation through the Holy Scriptures. You trace your conversion, I am sure, to the Word of the Lord; for this alone is "perfect, converting the soul." Whoever may have been the man who spoke it, or whatever may have been the book in which you read it, it was not man's Word, nor man's thought upon God's Word, but the Word itself, which made you know salvation in the Lord Jesus. It was neither human reasoning, nor the force of eloquence, nor the power of moral suasion, but the omnipotence of the Spirit, applying the Word itself, that gave you rest and peace and joy through believing. We are ourselves trophies of the power of the sword of the Spirit: he leads us in triumph in every place, the willing captives of his grace. Let no man marvel that we keep close to it.
How many times since conversion has Holy Scripture been everything to you! You have your fainting fits, I suppose: have you not been restored by the precious cordial of the promise of the Faithful One? A passage of Scripture laid home to the heart speedily quickens the feeble heart into mighty action. Men speak of waters that revive the spirits, and tonics that brace the constitution; but the Word of God has been more than this to us, times beyond count. Amidst temptations sharp and strong, and trials fierce and bitter, the Word of the Lord has preserved us. Amidst discouragements which damped our hopes, and disappointments which wounded our hearts, we have felt ourselves strong to do and bear, because the assurances of help which we find in our Bibles have brought us a secret, unconquerable energy.
Brethren, we have had experience of the elevation which the Word of God can give us—upliftings towards God and heaven. If you get studying books contrary to the inspired volume, are you not conscious of slipping downwards? I have known some to whom such reading has been as a mephitic vapour surrounding them with the death-damp. Yes; and I may add, that to forego your Bible reading for the perusal even of good books would soon bring a conscious descending of the soul. Have you not found that even gracious books may be to you as a plain to look down upon, rather than as a summit to which to aspire? You have come up to their level long ago, and get no higher by reading them: it is idle to spend precious time upon them. Was it ever so with you and the Book of God? Did you ever rise above its simplest teaching, and feel that it tended to draw you downward? Never! In proportion as your mind becomes saturated with Holy Scripture, you are conscious of being lifted right up, and carried aloft as on eagles' wings. You seldom come down from a solitary Bible reading without feeling that you have drawn near to God: I say a solitary one; for when reading with others, the danger is that stale comments may be flies in the pot of ointment. The prayerful study of the Word is not only a means of instruction, but an act of devotion wherein the transforming power of grace is often exercised, changing us into the image of him of whom the Word is a mirror. Is there anything, after all, like the Word of God when the open book finds open hearts? When I read the lives of such men as Baxter, Brainerd, McCheyne, and many others, why, I feel like one who has bathed himself in some cool brook after having gone a journey through a black country, which left him dusty and depressed; and this result comes of the fact that such men embodied Scripture in their lives and illustrated it in their experience. The washing of water by the Word is what they had, and what we need. We must get it where they found it. To see the effects of the truth of God in the lives of holy men is confirmatory to faith and stimulating to holy aspiration. Other influences do not help us to such a sublime ideal of consecration. If you read the Babylonian books of the present day, you will catch their spirit, and it is a foreign one, which will draw you aside from the Lord your God. You may also get great harm from divines in whom there is much pretence of the Jerusalem dialect, but their speech is half of Ashdod: these will confuse your mind and defile your faith. It may chance that a book which is upon the whole excellent, which has a little taint about it, may do you more mischief than a thoroughly bad one. Be careful; for works of this kind come forth from the press like clouds of locusts. Scarcely can you find in these days a book which is quite free from the modern leaven, and the least particle of it ferments till it produces the wildest error. In reading books of the new order, though no palpable falsehood may appear, you are conscious of a twist being given you, and of a sinking in the tone of your spirit; therefore be on your guard. But with your Bible you may always feel at ease; there every breath from every quarter brings life and health. If you keep close to the inspired book, you can suffer no harm; say rather you are at the fountain-head of all moral and spiritual good. This is fit food for men of God: this is the bread which nourishes the highest life.
After preaching the gospel for forty years, and after printing the sermons I have preached for more than six-and-thirty years, reaching now to the number of 2,200 in weekly succession, I am fairly entitled to speak about the fulness and richness of the Bible, as a preacher's book. Brethren, it is inexhaustible. No question about freshness will arise if we keep closely to the text of the sacred volume. There can be no difficulty as to finding themes totally distinct from those we have handled before; the variety is as infinite as the fulness. A long life will only suffice us to skirt the shores of this great continent of light. In the forty years of my own ministry I have only touched the hem of the garment of divine truth; but what virtue has flowed out of it! The Word is like its Author, infinite, immeasurable, without end. If you were ordained to be a preacher throughout eternity, you would have before you a theme equal to everlasting demands. Brothers, shall we each have a pulpit somewhere amidst the spheres? Shall we have a parish of millions of leagues? Shall we have voices so strengthened as to reach attentive constellations? Shall we be witnesses for the Lord of grace to myriads of worlds which will be wonder-struck when they hear of the incarnate God? Shall we be surrounded by pure intelligences enquiring and searching into the mystery of God manifest in the flesh? Will the unfallen worlds desire to be instructed in the glorious gospel of the blessed God? And will each one of us have his own tale to tell of our experience of infinite love? I think so, since the Lord has saved us "to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God." If such be the case, our Bibles will suffice for ages to come for new themes every morning, and for fresh songs and discourses world without end.
We are resolved, then, since we have this arsenal supplied for us of the Lord, and since we want no other, to use the Word of God only, and to use it with greater energy. We are resolved—and I hope that there is no dissentient among us—to know our Bibles better. Do we know the sacred volume half so well as we should know it? Have we laboured after as complete a knowledge of the Word of God as many a critic has obtained of his favourite classic? Is it not possible that we still meet with passages of Scripture which are new to us? Should it be so? Is there any part of what the Lord has written which you have never read? I was struck with my brother Archibald Brown's observation, that he bethought himself that unless he read the Scriptures through from end to end there might be inspired teachings which had never been known to him, and so he resolved to read the books in their order; and, having done so once, he continued the habit. Have we, any of us, omitted to do this? Let us begin at once. I love to see how readily certain of our brethren turn up an appropriate passage, and then quote its fellow, and crown all with a third. They seem to know exactly the passage which strikes the nail on "the head. They have their Bibles, not only in their hearts, but at their fingers' ends. This is a most valuable attainment for a minister. A good textuary is a good theologian. Certain others, whom I esteem for other things, are yet weak on this point, and seldom quote a text of Scripture correctly: indeed, their alterations jar on the ear of the Bible reader. It is sadly common among ministers to add a word or subtract a word from the passage, or in some way to debase the language of sacred writ. How often have I heard brethren speak about making "your calling and salvation" sure! Possibly they hardly enjoyed so much as we do the Calvinistic word "election", and therefore they allowed it to disappear. Others quote half a text, and so miss the meaning; nay, in some cases contradict it. Our reverence for the great Author of Scripture should forbid all mauling of his words. No alteration of Scripture can by any possibility be an improvement. Believers in verbal inspiration should be studiously careful to be verbally correct. The gentlemen who see errors in Scripture may think themselves competent to amend the language of the Lord of hosts; but we who believe God, and accept the very words he uses, may not make so presumptuous an attempt. Let us quote the words as they stand in the best possible translation, and it will be better still if we know the original, and can tell if our version fails to give the sense. How much mischief may arise out of an accidental alteration of the Word! Blessed are they who are in accord with the divine teaching, and receive its true meaning, as the Holy Ghost teaches them! Oh, that we might know the Spirit of Holy Scripture thoroughly, drinking it in, till we are saturated with it! This is the blessing which we resolve to obtain.
By God's grace we purpose to believe the Word of God more intensely. There is believing, and believing. You believe in all your brethren here assembled, but in some of them you have a conscious practical confidence, since in your hour of trouble they have come to your rescue and proved themselves brothers born for adversity. You confide in these, with absolute certitude, because you have personally tried them. Your faith was faith before; but now it is a higher, firmer, and more assured confidence. Believe in the inspired volume up to the hilt. Believe it right through; believe it thoroughly; believe it with the whole strength of your being. Let the truths of Scripture become the chief factors in your life, the chief operative forces of your action. Let the great transactions of the gospel story be to you as really and practically facts, as any fact which meets you in the domestic circle, or in the outside world: let them be as vividly true to you as your own ever present body, with its aches and pains, its appetites and joys. If we can get out of the realm of fiction and fancy, into the world of fact, we shall have struck a vein of power which will yield us countless treasure of strength. Thus, to become "mighty in the Scriptures" will be to become "mighty through God."
We should resolve also that we will quote more of Holy Scripture. Sermons should be full of Bible; sweetened, strengthened, sanctified with Bible essence. The kind of sermons that people need to hear are outgrowths of Scripture. If they do not love to hear them, there is all the more reason why they should be preached to them. The gospel has the singular faculty of creating a taste for itself. Bible hearers, when they hear indeed, come to be Bible lovers. The mere stringing of texts together is a poor way of making sermons; though some have tried it, and I doubt not God has blessed them, since they did their best. It is far better to string texts together, than to pour out one's own poor thoughts in a washy flood. There will at least be something to be thought of and remembered if the Holy Word be quoted; and in the other case there may be nothing whatever. Texts of Scripture need not, however, be strung together, they may be fitly brought in to give edge and point to a discourse. They will be the force of the sermon. Our own words are mere paper pellets compared with the rifle shot of the Word. The Scripture is the conclusion of the whole matter. There is no arguing after we find that "It is written." To a large extent in the hearts and consciences of our hearers debate is over when the Lord has spoken. "Thus saith the Lord" is the end of discussion to Christian minds; and even the ungodly cannot resist Scripture without resisting the Spirit who wrote it. That we may speak convincingly we will speak Scripturally.
We are further resolved that we will preach nothing but the Word of God. The alienation of the masses from hearing the gospel is largely to be accounted for by the sad fact that it is not always the gospel that they hear if they go to places of worship; and all else falls short of what their souls need. Have you never heard of a king who made a series of great feasts, and bade many, week after week? He had a number of servants who were appointed to wait at his table; and these went forth on the appointed days, and spake with the people. But, somehow, after a while the bulk of the people did not come to the feasts. They came in decreasing number; but the great mass of the citizens turned their backs on the banquets. The king made enquiry, and he found that the food provided did not seem to satisfy the men who came to look upon the banquets; and so they came no more. He determined himself to examine the tables and the meats placed thereon. He saw much finery and many pieces of display which never came out of his storehouses. He looked at the food and he said, "But how is this? These dishes, how came they here? These are not of my providing. My oxen and fatlings were killed, yet we have not here the flesh of fed beasts, but hard meat from cattle lean and starved. Bones are here, but where is the fat and the marrow? The bread also is coarse; whereas mine was made of the finest of wheat? The wine is mixed with water, and the water is not from a pure well." One of those who stood by answered and said, "O king, we thought that the people would be surfeited with marrow and fatness, and so we gave them bone and gristle to try their teeth upon. We thought also that they would be weary of the best white bread, and so we baked a little at our own homes, in which the bran and husks were allowed to remain. It is the opinion of the learned that our provision is more suitable for these times than that which your majesty prescribed so long ago. As for the wines on the lees, the taste of men runs not that way in this age; and so transparent a liquid as pure water is too light a draught for men who are wont to drink of the river of Egypt, which has a taste in it of mud from the Mountains of the Moon." Then the king knew why the people came not to the feast. Does the reason why going to the house of God has become so distasteful to a great many of the population, lie in this direction? I believe it does. Have our Lord's servants been chopping up their own odds and ends and tainted bits, to make therewith a potted meat for the millions; and do the millions therefore turn away? Listen to the rest of my parable. "Clear the tables!" cried the king in indignation: "Cast that rubbish to the dogs. Bring in the barons of beef: set forth my royal provender. Remove those gewgaws from the hall, and that adulterated bread from the table, and cast out the water of the muddy river." They did so; and if my parable is right, very soon there was a rumour throughout the streets that truly royal dainties were to be had, and the people thronged the palace, and the king's name became exceeding great throughout the land. Let us try the plan. May be, we shall soon rejoice to see our Master's banquet furnished with guests.
We are resolved, then, to use more fully than ever what God has provided for us in this Book, for we are sure of its inspiration. Let me say that over again. We are sure of its inspiration. You will notice that attacks are frequently made as against verbal inspiration. The form chosen is a mere pretext. Verbal inspiration is the verbal form of the assault, but the attack is really aimed at inspiration itself. You will not read far in the essay before you will find that the gentleman who started with contesting a theory of inspiration which none of us ever held, winds up by showing his hand, and that hand wages war with inspiration itself. There is the true point. We care little for any theory of inspiration: in fact, we have none. To us the plenary verbal inspiration of Holy Scripture is fact, and not hypothesis. It is a pity to theorize upon a subject which is deeply mysterious, and makes a demand upon faith rather than fancy. Believe in the inspiration of Scripture, and believe it in the most intense sense. You will not believe in a truer and fuller inspiration than really exists. No one is likely to err in that direction, even if error be possible. If you adopt theories which pare off a portion here, and deny authority to a passage there, you will at last have no inspiration left, worthy of the name.
If this book be not infallible, where shall we find infallibility? We have given up the Pope, for he has blundered often and terribly; but we shall not set up instead of him a horde of little popelings fresh from college. Are these correctors of Scripture infallible? Is it certain that our Bibles are not right, but that the critics must be so? The old silver is to be depreciated; but the German silver, which is put in its place, is to be taken at the value of gold. Striplings fresh from reading the last new novel correct the notions of their fathers, who were men of weight and character. Doctrines which produced the godliest generation that ever lived on the face of the earth are scouted as sheer folly. Nothing is so obnoxious to these creatures as that which has the smell of Puritanism upon it. Every little man's nose goes up celestially at the very sound of the word "Puritan"; though if the Puritans were here again, they would not dare to treat them thus cavalierly; for if Puritans did fight, they were soon known as Ironsides, and their leader could hardly be called a fool, even by those who stigmatized him as a "tyrant." Cromwell, and they that were with him, were not all weak-minded persons—surely? Strange that these are lauded to the skies by the very men who deride their true successors, believers in the same faith. But where shall infallibility be found? "The depth saith, It is not in me"; yet those who have no depth at all would have us imagine that it is in them; or else by perpetual change they hope to hit upon it. Are we to believe that infallibility is with learned men? Now, Farmer Smith, when you have read your Bible, and have enjoyed its precious promises, you will have, to-morrow morning, to go down the street to ask the scholarly man at the parsonage whether this portion of the Scripture belongs to the inspired part of the Word, or whether it is of dubious authority. It will be well for you to know whether it was written by the Isaiah, or whether it was by the second of the "two Obadiahs." All possibility of certainty is transferred from the spiritual man to a class of persons whose scholarship is pretentious, but who do not even pretend to spirituality. We shall gradually be so bedoubted and becriticized, that only a few of the most profound will know what is Bible, and what is not, and they will dictate to all the rest of us. I have no more faith in their mercy than in their accuracy: they will rob us of all that we hold most dear, and glory in the cruel deed. This same reign of terror we shall not endure, for we still believe that God revealeth himself rather to babes than to the wise and prudent, and we are fully assured that our own old English version of the Scriptures is sufficient for plain men for all purposes of life, salvation, and godliness. We do not despise learning, but we will never say of culture or criticism, "These be thy gods, O Israel!"
Do you see why men would lower the degree of inspiration in Holy Writ, and would fain reduce it to an infinitesimal quantity? It is because the truth of God is to be supplanted. If you ever go into a shop in the evening to buy certain goods which depend so much upon colour and texture as to be best judged of by daylight; if, after you have got into the shop, the tradesman proceeds to lower the gas, or to remove the lamp, and then commences to show you his goods, your suspicion is aroused, and you conclude that he will try to palm off an inferior article. I more than suspect this to be the little game of the inspiration-depreciators. Whenever a man begins to lower your view of inspiration, it is because he has a trick to play, which is not easily performed in the light. He would hold a séance of evil spirits, and therefore he cries, "Let the lights be lowered." We, brethren, are willing to ascribe to the Word of God all the inspiration that can possibly be ascribed to it; and we say boldly that if our preaching is not according to this Word, it is because there is no light in it. We are willing to be tried and tested by it in every way, and we count those to be the noblest of our hearers who search the Scriptures daily to see whether these things be so; but to those who belittle inspiration we will give place by subjection, no, not for an hour.
Do I hear someone say, "But still you must submit to the conclusions of science"? No one is more ready than we are to accept the evident facts of science. But what do you mean by science? Is the thing called "science" infallible? Is it not science "falsely so-called"? The history of that human ignorance which calls itself "philosophy" is absolutely identical with the history of fools, except where it diverges into madness. If another Erasmus were to arise and write the history of folly, he would have to give several chapters to philosophy and science, and those chapters would be more telling than any others. I should not myself dare to say that philosophers and scientists are generally fools; but I would give them liberty to speak of one another, and at the close I would say, "Gentlemen, you are less complimentary to each other than I should have been." I would let the wise of each generation speak of the generation that went before it, or nowadays each half of a generation might deal with the previous half generation; for there is little of theory in science today which will survive twenty years, and only a little more which will see the first day of the twentieth century. We travel now at so rapid a rate that we rush by sets of scientific hypotheses as quickly as we pass telegraph posts when riding in an express train. All that we are certain of today is this, that what the learned were sure of a few years ago is now thrown into the limbo of discarded errors. I believe in science, but not in what is called "science." No proven fact in nature is opposed to revelation. The pretty speculations of the pretentious we cannot reconcile with the Bible, and would not if we could. I feel like the man who said, "I can understand in some degree how these great men have found out the weight of the stars, and their distances from one another, and even how, by the spectroscope, they have discovered the materials of which they are composed; but", said he, "I cannot guess how they found out their names." Just so. The fanciful part of science, so dear to many, is what we do not accept. That is the important part of science to many—that part which is a mere guess, for which the guessers fight tooth and nail. The mythology of science is as false as the mythology of the heathen; but this is the thing which is made a god of. I say again, as far as its facts are concerned, science is never in conflict with the truths of Holy Scripture, but the hurried deductions drawn from those facts, and the inventions classed as facts, are opposed to Scripture, and necessarily so, because falsehood agrees not with truth.
Two sorts of people have wrought great mischief, and yet they are neither of them worth being considered as judges in the matter: they are both of them disqualified. It is essential that an umpire should know both sides of a question, and neither of these is thus instructed. The first is the irreligious scientist. What does he know about religion? What can he know? He is out of court when the question is—Does science agree with religion? Obviously he who would answer this query must know both of the two things in the question. The second is a better man, but capable of still more mischief. I mean the unscientific Christian, who will trouble his head about reconciling the Bible with science. He had better leave it alone, and not begin his tinkering trade. The mistake made by such men has been that in trying to solve a difficulty, they have either twisted the Bible, or contorted science. The solution has soon been seen to be erroneous, and then we hear the cry that Scripture has been defeated. Not at all; not at all. It is only a vain gloss upon it which has been removed. Here is a good brother who writes a tremendous book, to prove that the six days of creation represent six great geological periods; and he shows how the geological strata, and the organisms thereof, follow very much in the order of the Genesis story of creation. It may be so, or it may be not so; but if anybody should before long show that the strata do not lie in any such order, what would be my reply? I should say that the Bible never taught that they did. The Bible said, "In the beginning God created the heaven and the earth." That leaves any length of time for your fire-ages and your ice-periods, and all that, before the establishment of the present age of man. Then we reach the six days in which the Lord made the heavens and the earth, and rested on the seventh day. There is nothing said about long ages of time, but, on the contrary, "the evening and the morning were the first day", and "the evening and the morning were the second day"; and so on. I do not here lay down any theory, but simply say that if our friend's great book is all fudge, the Bible is not responsible for it. It is true that his theory has an appearance of support from the parallelism which he makes out between the organic life of the ages and that of the seven days; but this may be accounted for from the fact that God usually follows a certain order whether he works in long periods or short ones. I do not know, and I do not care, much about the question; but I want to say that, if you smash up an explanation you must not imagine that you have damaged the Scriptural truth which seemed to require the explanation: you have only burned the wooden palisades with which well-meaning men thought to protect an impregnable fort which needed no such defence. For the most part, we had better leave a difficulty where it is, rather than make another difficulty by our theory. Why make a second hole in the kettle, to mend the first? Especially when the first hole is not there at all, and needs no mending. Believe everything in science which is proved: it will not come to much. You need not fear that your faith will be over-burdened. And then believe everything which is clearly in the Word of God, whether it is proved by outside evidence or not. No proof is needed when God speaks. If he hath said it, this is evidence enough.
But we are told that we ought to give up a part of our old-fashioned theology to save the rest. We are in a carriage travelling over the steppes of Russia. The horses are being driven furiously, but the wolves are close upon us! There they are! Can you not see their eyes of fire? The danger is pressing. What must we do? It is proposed that we throw out a child or two. By the time they have eaten the baby, we shall have made a little headway; but should they again overtake us, what then? Why, brave man, throw out your wife! "All that a man hath will he give for his life"; give up nearly every truth in the hope of saving one. Throw out inspiration, and let the critics devour it. Throw out election, and all the old Calvinism; here will be a dainty feast for the wolves, and the gentlemen who give us the sage advice will be glad to see the doctrines of grace torn limb from limb. Throw out natural depravity, eternal punishment, and the efficacy of prayer. We have lightened the carriage wonderfully. Now for another drop. Sacrifice the great sacrifice! Have done with the atonement! Brethren, this advice is villainous, and murderous: we will escape these wolves with everything, or we will be lost with everything. It shall be "the truth, the whole truth, and nothing but the truth", or none at all. We will never attempt to save half the truth by casting any part of it away. The sage advice which has been given us involves treason to God, and disappointment to ourselves. We will stand by all or none. We will have a whole Bible or no Bible. We are told that if we give up something the adversaries will also give up something; but we care not what they will do, for we are not in the least afraid of them. They are not the Imperial conquerors they think themselves. We ask no quarter from their insignificance. We are of the mind of the warrior who was offered presents to buy him off, and he was told that if he accepted so much gold or territory he could return home in triumph, and glory in his easy gain. But he said, "The Greeks set no store by concessions. They find their glory not in presents, but in spoils." We shall with the sword of the Spirit maintain the whole truth as ours, and shall not accept a part of it as a grant from the enemies of God. The truth of God we will maintain as the truth of God, and we shall not retain it because the philosophic mind consents to our doing so. If scientists agree to our believing a part of the Bible, we thank them for nothing: we believe it whether or no. Their assent is of no more consequence to our faith than the consent of a Frenchman to the Englishman's holding London, or the consent of the mole to the eagle's sight. God being with us we shall not cease from this glorying, but will hold the whole of revealed truth, even to the end.
But now, brethren, while keeping to this first part of my theme, perhaps at too great a length, I say to you that, believing this, we accept the obligation to preach everything which we see to be in the Word of God, as far as we see it. We would not wilfully leave out any portion of the whole revelation of God, but we long to be able to say at the last, "We have not shunned to declare unto you the whole counsel of God." What mischief may come of leaving out any portion of the truth, or putting in an alien element! All good men will not agree with me when I say that the addition of infant baptism to the Word of God—for it certainly is not there—is fraught with mischief. Baptismal regeneration rides in upon the shoulders of Pedobaptism. But I speak now of what I know. I have received letters from missionaries, not Baptists, but Wesleyans and Congregationalists, who have said to me, "Since we have been here" (I will not mention the localities lest I get the good men into trouble) "we find a class of persons who are the children of former converts, and who have been baptized, and are therefore called Christians; but they are not one whit better than the heathen around them. They seem to think that they are Christians because of their baptism, and at the same time, being thought Christians by the heathen, their evil lives are perpetual scandal and a dreadful stumbling-block." In many cases this must be so. I only use the fact as an illustration. But suppose it to be either some other error invented, or some great truth neglected, evil will come of it. In the case of the terrible truths known by us as "the terrors of the Lord"; their omission is producing the saddest results. A good man, whom we do not accept as teaching exactly the truth upon this solemn matter, has, nevertheless, most faithfully written again and again to the papers to say that the great weakness of the modern pulpit is that it ignores the justice of God and the punishment of sin. His witness is true, and the evil which he indicates is incalculably great. You cannot leave out that part of the truth which is so dark and so solemn without weakening the force of all the other truths you preach. You rob of their brightness, and their urgent importance, the truths which concern salvation from the wrath to come. Brethren, leave out nothing. Be bold enough to preach unpalatable and unpopular truth. The evil which we may do by adding to, or taking from the Word of the Lord, may not happen in our own days; but if it should come to ripeness in another generation we shall be equally guilty. I have no doubt that the omission of certain truths by the earlier churches led afterwards to serious error; while certain additions in the form of rites and ceremonies, which appeared innocent enough in themselves, led up to Ritualism, and afterwards to the great apostasy of Romanism! Be very careful. Do not go an inch beyond the line of Scripture, and do not stay an inch on this side of it. Keep to the straight line of the Word of God, as far as the Holy Spirit has taught you, and hold back nothing which he has revealed. Be not so bold as to abolish the two ordinances which the Lord Jesus has ordained, though some have ventured upon that gross presumption; neither exaggerate those ordinances into inevitable channels of grace, as others have superstitiously done. Keep you to the revelation of the Spirit. Remember, you will have to give an account, and that account will not be with joy if you have played false with God's truth. Remember the story of Gylippus, to whom Lysander entrusted bags of gold to take to the city authorities. Those bags were tied at the mouth, and then sealed; and Gylippus thought that if he cut the bags at the bottom he might extract a part of the coin, and then he could carefully sew the bottom up again, and so the seals would not be broken, and no one would suspect that gold had been taken. When the bags were opened, to his horror and surprise, there was a note in each bag stating how much it should contain, and so he was detected. The Word of God has self-verifying clauses in it, so that you cannot run away with a part of it, without the remainder of it accusing and convicting you. How will you answer for it "in that day", if you have added to, or taken from the Word of the Lord? I am not here to decide what you ought to consider to be the truth of God; but, whatever you judge it to be, preach it all, and preach it definitely and plainly. If I differ from you, or you from me, we shall not differ very much, if we are equally honest, straightforward, and God-fearing. The way to peace is not concealment of convictions, but the honest expression of them in the power of the Holy Ghost.
One more word. We accept the obligation to preach all that is in God's Word, definitely and distinctly. Do not many preach indefinitely, handling the Word of God deceitfully? You might attend upon their ministry for years and not know what they believe. I heard concerning a certain cautious minister, that he was asked by a hearer, "What is your view of the atonement?" He answered, "My dear sir, that is just what I have never told to anybody, and you are not going to get it out of me." This is a strange moral condition for the mind of a preacher of the gospel. I fear that he is not alone in this reticence. They say "they consume their own smoke"; that is to say, they keep their doubts for home consumption. Many dare not say in the pulpit what they say sub rosâ, at a private meeting of ministers. Is this honest? I am afraid that it is with some as it was with the schoolmaster in one of the towns of a Southern state in America. A grand old black preacher, one Jasper, had taught his people that the world is as flat as a pancake, and that the sun goes round it every day. This part of his teaching we do not receive; but certain persons had done so, and one of them going to a schoolmaster with his boy, asked, "Do you teach the children that the world is round or flat?" The schoolmaster cautiously answered, "Yes." The enquirer was puzzled, but asked for a clearer answer. "Do you teach your children that the world is round, or that the world is flat?" Then the American dominie answered, "That depends upon the opinions of the parents." I suspect that even in Great Britain, in some few cases, a good deal depends upon the leaning of the leading deacon, or the principal subscriber, or the gilded youth in the congregation. If it be so, the crime is loathsome.
But whether for this or for any other cause we teach with double tongue, the result will be highly injurious. I venture here to quote a story which I heard from our beloved brother Brown. A cadger called upon a minister to extract money from him. The good man did not like the beggar's appearance much, and he said to him, "I do not care for your case, and I see no special reason why you should come to me." The beggar replied, "I am sure you would help me if you knew what great benefit I have received from your blessed ministry." "What is that?" said the pastor. The beggar then replied, "Why, sir, when I first came to hear you I cared neither for God nor devil, but now, under your blessed ministry, I have come to love them both." What marvel if, under some men's shifty talk, people grow into love of both truth and falsehood! People will say, "We like this form of doctrine, and we like the other also." The fact is, they would like anything if only a clever deceiver would put it plausibly before them. They admire Moses and Aaron, but they would not say a word against Jannes and Jambres. We shall not join in the confederacy which seems to aim at such a comprehension. We must preach the gospel so distinctly that our people know what we are preaching. "If the trumpet give an uncertain sound, who shall prepare himself for the battle?" Don't puzzle your people with doubtful speeches. "Well", said one, "I had a new idea the other day. I did not enlarge upon it; but I just threw it out." That is a very good thing to do with most of your new ideas. Throw them out, by all means; but mind where you are when you do it; for if you throw them out from the pulpit they may strike somebody, and inflict a wound upon faith. Throw out your fancies, but first go alone in a boat a mile out to sea. When you have once thrown out your unconsidered trifles, leave them to the fishes.
We have nowadays around us a class of men who preach Christ, and even preach the gospel; but then they preach a great deal else which is not true, and thus they destroy the good of all that they deliver, and lure men to error. They would be styled "evangelical" and yet be of the school which is really anti-evangelical. Look well to these gentlemen. I have heard that a fox, when close hunted by the dogs, will pretend to be one of them, and run with the pack. That is what certain are aiming at just now: the foxes would seem to be dogs. But in the case of the fox, his strong scent betrays him, and the dogs soon find him out; and even so, the scent of false doctrine is not easily concealed, and the game does not answer for long. There are extant ministers of whom we scarce can tell whether they are dogs or foxes; but all men shall know our quality as long as we live, and they shall be in no doubt as to what we believe and teach. We shall not hesitate to speak in the strongest Saxon words we can find, and in the plainest sentences we can put together, that which we hold as fundamental truth.
Thus I have been all this while upon my first head, and the other two must, therefore, occupy less time, though I judge them to be of the first importance.
—Greatest Fight in the World, The