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That this subject may have a fair hearing is the design of the following plea; and that it may tend, by the blessing of God, to edify Christians and unite the Churches is the sincere desire and fervent prayer. of

THE AUTHOR.

A

PLEA

FOR

INFANT BAPTISM, &c.

PART I.

IT is proper in all controversies, that the dis putants should have certain first principles upon which they agree, and to which they may refer the points in debate. Unhappily, however, in this dispute, as in many others of modern date, first principles themselves have been denied. Protestants of all denominations used to admit that the great judge in all theological trials was the Spirit of God speaking in the scriptures of the Old and New Testaments-that the covenant of grace was one and the same in all ages, although variously dispensed.

We should be glad if the sceptical extravagance of modern times would allow us still to assume these truths as axioms. But the case is otherwise. We submit. Let the New Testament then decide. Let it be understood, however, that if we prove from the New Testament the divinity and standing authority of the Old,we shall then have it in our power to draw from that source arguments in proof of our plea. Mathema

ticians frequently refer to their demonstrations, ass well as to their primary axioms and postulates. It will not then be denied that the Old Testament scriptures were once given by divine inspiration and under divine sanction.

I

If the Lord did not speak to Moses and to all the Prophets, they must be reckoned horrid imposters, because they most explicitly gave out that he did. There is but one alternative. If the Lord then did not speak to Moses and the prophets, and by them to the Eathers, then Moses must be accounted a greater imposter than the prophet of Mecca; and if the Lord did speak to them, then they who say he did not must be worse than Mahomet himself, for he admitted that Moses › was a prophet.

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Again-if the Old Testament writings were given under the sanction of divine authority as a rule of faith and manners, they must be allowed i that place until equal or paramount authority abolish their claim. Did the Son of God, when in our nature, raised up from among the brethren the great prophet of the Church, do this? Have the Apostles, endowed with the Holy Spirit of: Jesus Christ, done it?

Let us examine these points. Here we are aware that we are rather deviating from established rules of controversy, and taking the place of our opponents. If we find the law, they should find the exceptions, or the repeal. The burden of proof rests upon the affirmant. If they say these writings are obsolete, they ought to prove

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it. However, as we are enquiring for truth, we are willing not to stand upon points. We would rather labor a little out of order to prove two negatives than be found striving to prove one falsehood.

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The first text then we use to prove that the old Testament scriptures are yet of standing authority is John v. 39.-"Search the scriptures, for in them they which testify of me." Here it is evident and indisputable that the scriptures of which he there speaks are the scriptures of the Old Testament. This was in the very commencement of his ministry, when there were no other scriptures in existence. Now we would ask the candid op. ponent if it be likely, on the supposition of the truth of his plea, that the divine teacher would speak in this manner of scriptures, the authority and utility of which he was come to abolish. It is true he does not say that in them they had eternal life, but in them ye think ye have. If they were wrong, however, in thinking so, it certainly would have been kind to have corrected their error, and said-Never trouble yourselves with these old writings: I am come to repeal them. You shall soon have scriptures, which without these superanuated ones will be sufficient. How contrary to this is the text and the context. v. 45Do not think that I will accuse you to the Father, there is one that accuseth you, even Moses, in whom ye trust; for had ye believed Moses, ye would have believed me, for he wrote of me; but

ye think ye have eternal life, and they are

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if ye be eve not his writings, how can ye believe my words? In like manner in his sermon on the Mount, he says-Matth v. 17, Think not that I am come to destroy the law and the prophets; I am not come to destroy, but to fulfill: For verily I say unto you, till heaven and earth shall pass one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of the least of these commandments and shall teach men so, shall be called the least in the kingdom of heaven; but whosoever shall do and teach them shall be called great in the kingdom of heaven. The same solemn ratification of the old testament writings is pronounced by the lips of our risen Redeemer. See the colloquy between him and the two disciples travelling to Emmaus, Luke xxiv. 25-Then he said. unto them, O fools, and slow of heart to believe all that the prophets have spoken. v. 26. Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses, and all the prophets, he expounded unto them in all the scriptures the things concerning himself.

This was perfectly in unison with the instruction he had delivered to them before his suffering. Now in the period between his resurrection and ascension, he teaches them very particularly how they are to transact the business of his kingdom and she shews the greatest respect for the old testament writings. After he had been made known to them by breaking bread at Emmaus, and agaia saluted them in their evening meeting

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