The Standing Authority of the Old Testament.
James Dodson
A
PLEA
FOR
INFANT BAPTISM, &c.
PART I.
IT is proper in all controversies, that the disputants 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. Mathematicians frequently refer to their demonstrations, as 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.
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 Fathers, 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.
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 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 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.
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 ye think ye have eternal life, and they are 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 opponent 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. 45—Do 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 if ye believe 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 still he shews the greatest respect for the old testament writings. After he had been made known to them by breaking bread at Emmaus, and again saluted them in their evening meeting at Jerusalem, he says, v. 44. These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalms, concerning me. All these things were plainly enough revealed in the scripture; the only desideratum was, to have the mind illuminated. This the divine teacher supplied; “Then opened he their understanding, that they might understand the scriptures, and said unto them; Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day.” You see from this plainly that it must have been another than the divine teacher that has preached down the Old Testament, and it must be in another association than in the kingdom of heaven, or christian Church that this abolition has taken place.
Again. What do the Apostles say upon this subject? Do they say that, being appointed to establish the church upon the New Testament plan, they deny the authority of the Old Testament scriptures? No; on the contrary, they quote them and submit what they say to be tried by them. They recommend the individuals and Churches which searched these venerable documents and put their doctrines to the test of Old Testament authority. Turn your attention to a few of the many instances which might be adduced in proof of this fact. Acts xvii. 11—These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether these things were so. Here again, we have the old testament writings called by their appropriate epithet, the scriptures, and the Berean believers honoured for their diligent attention to the, instruction contained in them. Yea, they are more noble than the believers in Thessalonica, because they compared the verbal instruction of the Apostles, whose word they received, with the written authoritative documents of the Old Testament. It must not be overlooked, that the teacher here was the Apostle of the Gentiles, and although he preached in the synagogue both here and at Thessalonica, yet he had Gentile auditors, for ladies of honorable rank, who were Greeks, and of men not a few, believed. All this, however, was perfectly natural and consistent, for he reasoned out, of the scriptures, and therefore allowed and invited all his auditors, of course, to have their bibles, and search daily from these authentic and divine writings of the Old Testament, whether or not his reasoning was fair. He wished to urge upon them no article of faith, nor rule of practice which did not accord with God’s consistent word.
The next passage to which we solicit the candid reader’s attention is in 1 Cor. ix. In that chapter, and indeed in a great part of the epistles addressed to the Corinthians there is some obscurity about the particular bearing of the Apostle’s reasoning, because we have not the other side of the correspondence; still, there is no obscurity as to his opinion touching the point in hand. He is in the beginning of this chapter pleading the right which he and Barnabas had to remuneration or support in their ministerial labors, and after having reasoned from common principles of justice, he appeals to still higher authority. “Say I these things as a man, or sayeth not the law the same also. 9. For it is written, thou shalt not muzzle the mouth of the ox that treadeth out the corn: Doth God take care for oxen? or saith he it altogether for our sakes? For our sakes no doubt this is written.” Here you see the apostle establishes Old Testament authority and utility, not only to us as well as Old Testament saints, but also that it is particularly useful to us.
I providentially glance upon another passage, Eph. ii. 20. And are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone. In all things He must have the pre-eminence. If the writer then had any design in the arrangement, the prophets are nearest him who was before Abraham. However, here the Church is considered under the notion of a temple or holy building, to be a habitation of God by the Spirit. Upon what is this building founded? Upon the Apostles; what does this mean? Is it not that they believed their words, and obeyed their inspired precepts and example? Well, but the Church is built up on the prophets also; and so it is evident that, whatever be the faith of modern Churches respecting the Old Testament, primitive Christians believed it, and endeavored to obey it. The Apostles put the prophets upon a par with themselves. That they were quickened by the Spirit, and were new creatures by the grace of Christ, did not divert their attention from the law of Christ. They knew that the testimony of Jesus was the spirit of prophecy, and therefore to that spirit and testimony they would give diligent heed. By this means they who had been waiting to see the accomplishment of their prophecies, were gratified, and the astonished beholders of all these recent events, were no less gratified and confirmed in beholding that all these things had been foretold.
We have seen transiently what was the faith of the apostles and the churches in mediately planted by their hands upon this important point, Let us now see what the faith of those was, unto whom they committed the trust of building on the edifice which they founded. Timothy was by descent partly Jewish, partly Grecian, i.e. a Greek was his father, and a Jewess was his mother. He was ordained by the laying on of the hands of the presbytery, a minister of Christ. He was left by the apostle Paul at Ephesus, that he might charge some that they should teach no other doctrine. He receives very particular charge to be choice of the characters, whom he might be instrumental of inducting into the ministerial office. “The same commit thou to faithful men, who shall be able to teach others also.” What then was his faith upon this subject? The apostle tells us that it was the same which dwelt first in his grandmother Lois and mother Eunice. 2 Tim. i. 5. His female predecessors were careful to instruct him in the doctrines of salvation early, and their labour was blessed. They not only instructed a pupil for heaven, but they educated an evangelist who was to conduct others thither. What was the supreme standard of their faith and system of religious instruction? Why, truly the scriptures. 2 Tim. iii. 15. And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation. The Apostle in that chapter seems to have had a very vivid picture of present times before him. This know, says he, that in the last days, perilous times shall come; men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, ii. 13. But evil men and seducers shall wax worse and worse, deceiving and being deceived. 14. But continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them. Seducers and heretics are generally first deceived themselves. This does not excuse them. It is always a very suspicious character, that would have men renounce the religious principles, in which they have been taught, It ought not to be done without serious and candid examination. It is admitted that a doctrine is not true, because my forefathers believed it and taught it to me; but it is also true, that it is not therefore false, and it argues a very base and ungrateful mind, to renounce, without careful investigation, the principles, which pious and witnessing ancestors believed and perhaps sealed with their blood. Those who are themselves unsteadfast and wavering, and who wish to influence spirits akin to themselves, may do so; but those who desire to say, let us go on to perfection in finishing a testimony, will not cast away the labors and attainments of ancient times, until they have better to put in their room; or until they condense the past, with well digested additions, amendments and improvements. But so it is—one man is famous for saying, hold fast the form of sound words, and another for crying down creeds and confessions;—one for lifting up his axe against the thick trees to prepare materials for the temple of truth; another for going against the same magnificent fabric, with axes and hammers to destroy the carved work.
We must not, however, make them worse than they are. It is not that their followers should have no professional lodging or creed at all; but it is that they may not have one so high, so luminous, as ancient mansions. Like the very wise and sympathetic Tartar, living in his cell, his door and chimney all the same, when he hears of two story houses, he pities the folk that are so scarce of ground that they must build houses in the air. In general you will find those reformers, that want to destroy all confessions and forms of sound words, making such as the following their confession: Art. 1.—There should be no confession of faith but the scriptures. 2.—Christ died for all men, to open a way for the salvation of all who, will repent and believe. 3.—If any should not agree with the foregoing confession he may unite with us, if he comes possessed of a christian spirit, i.e. be friendly towards us in our loose way. Such are always very much opposed to rational deductions, if they militate against their favorite opinions; but have no objections to infer, perhaps, sometimes wreck inference, and wrest scripture, forge terms and manufacture logic in order to carry a point. Upon such novices, however, the evangelist must not speedily lay his hand. They are like Jannes and Jambres, who withstood Moses. So do they also resist the truth, men of corrupt minds, reprobate concerning the faith.—2 Tim. iii. 8.
In like manner, Paul exhorts Titus, when employed in furnishing the churches with proper teachers. Thus they are described as—“Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine, both to exhort and to convince the gainsayers.”—Titus i. 9. Now what was that faithful word in which they had been taught? I do not say that it has no reference to the New Testament, but if it excludes the Old, it would be well to prove, as well as to say it. It must be remarked too that these are elders who are spoken of. Nor are we to suppose that Paul in all this was judaizing from the prejudice of his own education. No; he charges them against giving heed to Jewish fables and commandments of men, that turn from the truth. v. 14. These two epistles may be considered as lessons apostolical and divine, addressed to the teachers of the Church in every age, and if there be any thing in them which so much as implies disrespect to the authority of the Old Testament scriptures, I really cannot see it. I do not think Timothy or Titus did, and I question very much if Paul intended it. But the subject is rather solemn, and we are all so fallible in our judgments, that there should be great allowance, if men would keep in any bounds; but when men will cry and cut themselves with knives, saying, Baal save us, what can we do but say ‘cry aloud.’
What are we to say on the epistle to the Hebrews?
This is by all considered the great bond which visibly connects the Old and New Testament writings, Mark its beginning. God, who at sundry times and in divers manners, spake unto the fathers by the prophets, hath in these latter days spoken to us by his own Son, Heb. i. 1, 2. Although the scriptures were given at different times, and in divers manners, still it was God that spoke, perfectly corroborating what we ought to have noticed before, in the 16th verse of 2 Timothy iii. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction and instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works. In the most of Paul’s epistles he asserts his Apostolic authority, but in this he is reasoning with those who believe the Old Testament scriptures, and therefore he immediately joins issue with those in proving the divinity of Jesus. His eminence as a teacher above Moses, as a priest above Aaron, as a king above David. He is Lord of the house, and so above all the builders and above the house itself. Note, we say, he proves all these from the Old Testament scriptures, and could the Apostle reason from a book whose authority he, or any partaking of the same spirit, with which he was endowed, would deny? Yea, he proves, particularly by a citation from the xxxi of Jer. that God would ratify a new covenant with them. Not new as to its substance, as we design afterwards to shew, but in the mode of its application, being more eminently inward. He would write his law on their heart. He would be their God and they should be his people indeed and in truth! For unto us was the gospel preached, as well as unto them. Heb. iv. 2. If it be thought necessary we can shew that James and Peter speak in the same style about the old Testament scriptures, that we have seen Jesus, Luke, and Paul do. Jas. ii. 23. And the scripture was fulfilled, which saith—“Abraham believed God; and it was imputed to him for righteousness, and he was called the friend of God.”
What scripture is this which Jas. quotes with such respect? The first assertion is found in the first book of the Old Testament. Gen. v. 6. The second is found in a book which, if any of the old Testament writings should be considered obsolete, it should, viz. 2 Chron. xx. 7. Yet from both of these ancient books the apostle James quotes and calls them scripture, and that to prove a doctrine at once evangelical and practical. Jas. iv. 5. In citing apostolic authority for the Old Testament scriptures, we must not altogether neglect Peter. Hear then what he says, referring to Isa. xxviii. 16. and Psal. cxviii. 22.—Wherefore also it is contained in the scripture; Behold Islay in Zion a chief corner stone, elect precious, and he that believeth on him shall not be confounded. Unto you then which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling and a rock of offence, even to them which stumble at the word, being disobedient. 1 Pet. ii. 6, 7, 8, . In the iii. chap. 12 v. he quotes also from Psalm xxxiv. 15. For the eyes of the Lord are over the righteous, and his ears are open to their prayers; but the face of the Lord is against them that do evil. He expressly declares that the same spirit by which these elect strangers were quickened, preached by Noah to the disobedient Antediluvians, whose spirits were now in prison. v. 18, 19, 20. He calls the Old Testament administration and scriptures the gospel, chap. iv. 6—“For, for this cause was the gospel preached unto them also that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.” This passage contains a mass of information, and proof of our plea. He is encouraging the believers of his own time to patience and Christian fortitude under the sore persecutions and fiery trials of their time, 1. From the example of Christ. 2. From the example of ancient saints, long since deceased. “That they might be judged, &c. 3. From the circumstance that they had not only the external gospel, but also the internal administration thereof by the spirit. Again, in the 2d epistle1st chapter 16 v. he refers to the glorious display of Christ’s divinity, which was made on the mount of transfiguration, assuring them that, the gospel was not a human device. “For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ; but were eye-witnesses of his majesty. 17. For he received from God the Father, honor and glory, when there came such a voice from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven, we heard, when we were with him on the holy mount.” This was certainly very high authority—an Apostle declaring that he was an eye and an ear witness of the majesty and glory of the Saviour. There is authority yet higher, or evidence yet more sure, viz. the writings of the Old Testament prophets. We must give attention to it. It is a light to direct us until we pass through the dark defiles of this nocturnal state. We are not wresting it from its proper use by so doing, for it never was designed only for temporary and partial application, and a reason and proof is assigned, that it was divinely inspired. 19. We have a more sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts; knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man ; but holy men of God spake as they were moved by the Holy Ghost. He foretells the fact, however, which makes all this reasoning necessary, viz. that there would be false teachers in New Testament times, as there had been false prophets in the Old, who, though they should seem to be reformed by the knowledge of Christ, would afterwards turn from the holy commandment that was delivered unto them, for it is happened unto them according to the true proverb; The dog is turned to his vomit again, and the sow that was washed to her wallowing in the mire. Thus it must be more than obvious, that they who deny the authority of the Old Testament scriptures to serve an end, have not done denying; they must deny the New also, and then they will rank among deists at once, and neither deceive their votaries nor pester their opponents with proving those things which ought among professors to be acknowledged facts, and principles admitted. However, they do good; their conduct is a fulfilment of prophecy, and will help to confirm the faith of God’s chosen. Jude, while he exhorts to contend earnestly for the faith once delivered to the saints, describes those of another character, Enoch also, the seventh from Adam, prophesied of them. Jude v. 4–14. So also John, in Revelations xxii. 19. If any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life and out of the holy city, and from the things which are written in this book.
It must now be remembered that unless our opponents overthrow all the foregoing reasons, we will afterwards in the subsequent parts of this plea, take it for granted that Christ did not come to destroy the law and the prophets, and that although the Spirit was sent to take of the things that are Christ’s and shew them to his people, to make them new creatures in him, it is not by making them to be without law, but putting the law into their inward parts, and writing it in their hearts. He will be their God in covenant to save them, and they shall be his people to love, fear and serve him forever.
From the discussion of this part, we may learn, First. In what order the scripture should be read. Second. The desperate nature of the cause, and the dangerous character of the system which rejects the Old Testament scriptures. Third. The manner of rightly understanding the scriptures.
There is, you will at once perceive, an admirable wisdom in the arrangement of the word of God. That which we see around us is accounted for. Natural and moral phenomena are explained and connected. The history of the creation of all things—the fall of man—the dispersion of the aboriginal tribes—the catastrophe which brought men again within a narrow circle, and left such permanent vestiges of universal devastation, are all matters of such general interest and enquiry as every liberal and curious mind will want to understand; and how are they to know satisfactorily these things if they do not pay early attention to the documents provided by the ancient of days, who is the same in all the vicissitudes of man, and of nature?
The spirit which vilipends these sacred relicts of antiquity, is not only irreligious, but also barbarous. Akin to this was the genius which destroyed the Alexandrian library. The Mahometan did not deny the ancient excellency of the scriptures, but they were so completely, idolatrously and exclusively attached to the Alcoran, that no other book, human or divine, of more ancient date, was considered useful. The trial was short, and the sentence to the flames. Either this book contains the same of the Koran, or something different: if the former, it is useless; if the latter, it is dangerous.
The same spirit of illiberality and barbarity prevailed in the dark ages of reigning popery, when enthusiastic professors washed out the ink of many ancient volumes of interesting matter, and wrote upon the washen parchments the lives of their saints.
This view of the standing authority of the Old Testament does not establish the ancient ritual, in its literal observance, but in its spirit and evangelical import as expounded by the New Testament. It seems indeed almost incredible how any person can draw such an inference, seeing the inspired men who were most active and instrumental in abrogating the observation of the one, were also zealous in establishing the authority of the other. The fair conclusion to be drawn, is, that the scripture is all of divine inspiration, and is retained and preserved for the important purpose of general edification, but that every part of it is to be taken and viewed in connection with every other, and so used for the particular end designed. The typical, legal and prophetical parts of scripture were in some sense particularly useful to those who lived when they were first given. They had then no other scriptures, and no doubt God’s chosen had their eyes opened to behold the wonders of his law, and so it was found perfect to convert and edify the soul. They are particularly useful to us in another point of view. We see their accomplishment in the writings of the New Testament in the history of the nations and of the Church, and so upon us the ends of the world of divine illumination have met. What then must be our portion, if in the beam of such objective light, we are found subjectively and practically in darkness. Let us then read all the scriptures humbly, thankfully, believingly and obediently. The first of these sentiments should be inspired and cherished, by a sense not only of the inadequacy of natural reason to discover saving truth, but also of the necessity when a revelation is made, of enjoying the operation of the Spirit, to open our benighted eyes to behold the light of the knowledge of the glory of God, in the face of Jesus Christ. How thankful should we be that we enjoy such means. Mysteries which were hid from the foundation of the world have been revealed. If they are hid it is to the lost, whose eyes the god of this world has closed. If these are a stumbling block to the Jew, and foolishness to the Greek, they are the wisdom of God to the salvation of them that believe. Thanks then be to God “for his unspeakable gift.” The faith with which all the scriptures should be read, respects more than the verity and authenticity of the scriptures, viz. the divinity of their subject, who is Jesus Christ, of whom Moses and the Prophets, and the Psalms all spake. His character and achievements are revealed to our faith; himself and salvation to our reception. By him we become sons of God, and heirs of eternal life.
Shall we not then, as redeemed with the precious blood of Christ, study to honour him, in all relations and stations of life, being steadfast, unmovable, always abounding in the work of the Lord, knowing that our labor shall not be in vain in the Lord.
May the spread of the bible in its letter be accompanied with a diffusion of its spirit and power, that so its principles may be accurately known, its sanctifying influence in the heart be felt, and its ameliorating influence on society be universally seen. To this wish and prayer. we have no doubt every Christian will cordially subscribe his assent, and devoutly affix his—AMEN.