Testimony of the Scriptures to Themselves 47 of the Bible on its simple presentation is enough to damn any man, and, if persisted in, will damn him—for “A glory gilds the sacred page, Majestic, like the sun; 4. Glory spreads over the face of the Scriptures, but this glory, when scrutinized closely, is seen to contain certain features and outlines—testimonies inside of itself, direct as- sertions', which conspire to illustrate again its high Divinity, and to confirm its claim. This is our fourth point: T h e S c r i p t u r e s s a y o f t h e m - s e l v e s t h a t t h e y a r e d i v i n e . They not only assume it; It gives a light to every age; It gives, but borrows none.” they say it. And this, “Thus saith the Lord,” is intrinsic—a witness inside of the witness, and one upon which something more than conviction— confidence, or Spirit-born, and saving faith —de pends. The argument from the self-assertion of Scripture is cumulative. ( i ) The Bible claims that, as a Book, it comes from God. In various ways it urges this claim. One thing: it says so. “God in old times spake by the prophets; God now speaks by His Son.” The question of In- spiration is, in its first statement, the question of Revelation itself. If the Book be Divine, then what it says of itself is Divine. The Scriptures are inspired because they say they are inspired. The question is simply one of Divine testimony, and our business is, as simply, to receive that testimony. “In- spiration is as much an assertion,” says Haldane, “as is justi- fication by faith. Both stand and equally, on the authority of Scripture, which is as much an ultimate authority upon this point as upon any other.” When God speaks, and when He says, “I speak!” there is the whole of it. He is bound to be heard and obeyed.
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