DISCOURSE IX.

JOHN V. 39..

Search the Scriptures..

MY intention in difcourfing from this text is not to add any arguments in favour of the divine authority and infpiration of the fcriptures, to thofe contained in the preceding difcourfes, but rather to make fome general improvement of the whole fubject. It has, I truft, been

already fully proved, that the book called the Bible, confifting of the Old and New Testaments, is, in reality, arevelation from God; that this revelation is, by way of eminence, the fource of all true light, on subjects of a moral and religious nature, which is in the world; and that it is from this fource alone that the knowledge of a: way of falvation for finful man is derived.. If these things are true, then it is of the highest importance for every individual to be acquainted with the doctrines revealed, and to practice the duties enjoined in this facred book. The duty enjoined in the text therefore follows as a neceffary confequence. Our bleffed Lord, under the name of fcriptures, in this place, only includes the facred books of the Old Teftament. No other infpired writings were then in existence. The New Teftament was not penned until fome years after Chrift's afcenfion. But, had it. even been in exiftence, it would have been of no authority in a dispute with the Jews, because they neither did at first, nor do they to this day, own it as an inspired book. The books of the Old Teftament they however acknowl

edge as a revelation from God. To their authority our Lord, therefore, with propriety appeals, in order to decide

the point in controversy between himself and the Jews.The fubject of the prefent as well as of many other dif putes, was whether he, Jefus of Nazareth, was the Meffiah promised to the fathers and expected by the Jewish nation. To this character our bleffed Lord laid claim, and fupported his pretensions by the most inconteftible proofs. In fome of thefe difputes, he appeals to his works, which were fuch as no other man ever did. These were fo illuftrious, fo godlike, as even, at fome times, to extort an unwilling confeffion from his adversaries, that Christ himself could not be expected to do more miracles than this man did. Clear as this teftimony was, the Jews attempted to evade it, by attributing his miraculous works to Beelzebub the prince of the devils. In this inftance, he appeals to the fcriptures, an authority which they themselves owned. The paffage may be read either imperatively, as in our tranflation, or indicatively-Te do fearch the fcriptures, i. e. you have the facred books of the Old Teftament and you perufe them, Mofes being read in your fynagogues every bath day, you are therefore acquainted with the contents of these facred books; you are well versed in what is contained in the law and the prophets, and you agree that the only way to everlasting life is revealed in thefe infpired writings. But these testify of me, and establish, in an inconteftible manner, my claim to be the true Meffiah. It is not, however, my prefent intention to confider the latter part of the verfe. As the compass of divine revelation is now enlarged by the addition of the New Teftament, the sphere of our fearch is extended fo as to include the writings of Christ and his Apostles, as well as thofe of Mofes and the Prophets. Taking the words indicatively, they point out what will, in fome meafure, be the practice of every real Chriftian. He will imitate the fweet finger of Ifrael, who had fuch a love to God's law as to meditate therein day and night. He will take God's ftatutes as the men of his counsel at all times. If we un

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derstand the words imperatively, as we read them in our tranflation, they enjoin a great and important duty, incumbent upon all, but a duty which, it is to be feared, is very much neglected by many. Doubtlefs the want of an

intimate acquaintance with the facred oracles is one caufe why fo many have been induced to despise and reject them. Perhaps there is no better antidote against infidelity, than an intimate acquaintance with the facred volume.

I fhall,

I. Briefly explain the duty enjoined Search the fcrip

tures.

II. The manner in which we are to search them.

III. Take notice of several purposes for which we ought to fearch them.

IV. Urge fome arguments and motives to induce people to fearch the fcriptures with diligence and attention. V. Improve the subject.

I. I am briefly to explain the import of the duty enjoined.

The great duty of searching the fcriptures is opposed to 'that neglect and even contempt of the facred oracles which is, alas, but too common. In what point of view are we to confider the practice of those who rarely take a Bible in their hands fo much as to read a fingle chapter or examine a folitary text. Inftances of fuch neglect are far from uncommon in this christian land, where we enjoy fuch a profufion of the means of grace. Nor need we go to those who are open and avowed infidels to find them. I fear we may find many proofs of such inattention among thofe who would be offended to be called by any other name than that of Chriftians. Although there is no other fource from whence we can obtain information about the things which belong to our peace, yet how many are ignorant of its contents, and ufe no means to increase their knowledge. This is not the fituation of the grofsly ignorant and illiterate alone. May not we find many who have had the priviledge of a competent education, and who have fufficient knowledge and fagacity on almost every fubject which concerns the prefent life, who know but little more about the contens of the facred volume than they do about those of the Koran? In many houses we will not so much as find a Bible. I fpeak not merely of those who are depreffed by extreme poverty. For fuch there may be fome excufe; and to remedy the defect may

be a fit fubject for the exercise of the benevolence of their charitable neighbours. May we not find many who have the means of procuring, not only the bare neceffaries, but the conveniences, and even many of the luxuries of life, who, fo unaccountable is their inattention, take no pains to examine whether a way to eternal life is or is not revealed in the Bible. Thefe are far from equalling the prac tice of the Jews in our Saviour's time. Are fuch perfons to be denominated Chriftians, although living in a christian. land? When weighed in the balance I fear they will be found wanting.

The duty enjoined in the text is alfo opposed to a carelefs fuperficial reading of the holy fcriptures, without any particular attention to their import and meaning. This is but too common, and, with many, is all the attention they bestow upon them. The Bible is, it may be, occafionally taken up, and a chapter read in a careless, hafty manner, without either the defire or expectation of any intellectual, moral, or religious improvement. When the chapter is read, the task is done, the book is laid afide, and not a single reflection afterwards made upon the import of its contents, nor any inquiry whether they do or do not understand its meaning, or whether what has been read is, or is not applicable to their particular circumftances. It is to be feared that many who read the word, occasionally, have but little more understanding of its contents, than others who do not read at all.

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But fearching implies a diligent, careful examination, not only of letters and words, but an enquiry into their fpirit and meaning. The end for which the fcriptures were given to man, undoubtedly was, that they might be understood. They are addreffed to him as a rational being, and require the application and exercise of his rationpowers. To be understood, their contents must be perufed. They ought to be examined with the fame fcrupulous attention with which we would fearch for a hid treafThey contain an inexhaustable fund of wisdom and knowledge, and we are directed to feek after wifdom,.to cry after understanding, and to dig for it more than for hid treasures. Such a diligent and careful examination of the D d

ure.

holy fcriptures, with a view to understand their meaning, is included in the precept fearch the fcriptures. As the import of the duty will be more fully explained under the two following heads, I shall not anticipate any thing which it might become neceffary to repeat. I therefore proceed II. To confider the manner in which we ought to fearch the fcriptures.

1. We ought to fearch the fcriptures with a fuitable regard to their divine authoriy and infpiration, or with a deep impreffion upon our minds that they are the word of God. I will hear what God the Lord will speak; for he will fpeak peace unto his people, and to his faints; but let them not turn again to folly. It is to be expected that the weight and importance of the matter contained in any writings, will, in fome measure, correfpond with the dignity, talents, and virtue of the writer. Writings which come recom mended to our notice, fanctioned by the name of an author celebrated for his talents or virtues, or famed for his profound wisdom and deep refearch, more especially if the fubject matter of the work is of the last importance to us, will not be examined in that light and careless manner in which we would perufe a novel or a romance. Writings which have on them a royal stamp, especially if they come in the shape of edicts which we are bound to obey, or of charters establishing certain privileges and immunities by royal authority, which are confidered as of great importance, will be perused with an uncommon degree of attention. With what affiduity and perfeverance; with what reverence and attention therefore ought we to perufe the word of him who is King of Kings and Lord of Lords? The fcriptures are prefented to us, not in the words which man's wifdom teacheth, but in thofe which the Holy Ghoft teacheth. The doctrines, inftructions, reproofs, commands, promifes and threatenings of the word, are to be confidered as God himself speaking to us in particular. Could we but realize, when perufing the facred pages, that it is God himself speaking to us in his word, with what folemnity would we liften? With this impreflion upon our minds we could not peruse them with inattention.

2. We ought to search the fcriptures frequently. One,