Chapter Two: Authority .

In approaching the investigation upon which we are about to enter, it is necessary first of all to consider the question of authority; for we can but acknowledge and feel that the subject itself is one which, from its very nature, is beyond the range of our own unaided thinking. We must have instruction and guidance. No philosophy, however profound and far-reaching, could ever lead us to the principles of the gospel of Christ. They belong to a different and higher sphere, beyond the boundaries of the realms both of consciousness and of observation. It is true that they come at length to be brought within the domain of consciousness, generating their delightful experiences, and leading the mind to intelligent and fruitful observation. But they must be brought there. Primarily, we cannot go to them; they must come to us. Left to themselves, our loftiest powers are wholly unable to solve humanity's most solemn problem. As already intimated, no system of philosophy ever did or ever could make known to a human being what he must do to be saved. On this subject we are dependent, absolutely and entirely, upon revelation.

Furthermore, as we did not and could not originate the principles of life and salvation; as they did not arise in us, and do not primarily belong to us, we have neither the right nor the competency to modify or change them. On the contrary, believing as we do that they were given to us from above, and given by Him who is the source of all light and truth, of all knowledge and wisdom, as He is of all saving grace and power, there is nothing that we can legitimately do but honestly study, gratefully embrace and faithfully observe them.

In this investigation we assume that the Bible is the desiderated authority. We assume it because those whom we shall address will not call it in question. If we were seeking to influence avowed infidels and skeptics, it would be necessary, first of all, to argue the point which we now take for granted, and give our reasons for believing that the Bible is the word of God, and its authority absolute and final. But, happily for our purpose, this preliminary work is not here necessary. We occupy ground which is common to all whom we shall especially address —the divine inspiration and authority of Holy Scripture.

It may be necessary, however, in order to relieve the subject of possible complications, to pause for a little while upon the meaning of inspiration; for while all reverent piety admits the fact of inspiration, and rejoices in it, there is room for wide divergence of opinion as to what the fact implies; and it is still an open question, In what sense is the Bible inspired?

Without pausing to notice the growth of the doctrine of inspiration as exhibited in the writings of Jewish theologians, church fathers, the schoolmen of the middle ages, and the theologians of the Reformation period, it will suffice to consider that at present all the nice distinctions and finely drawn discriminations of the past are generally disregarded, and the whole matter seems to be resolving itself into an issue between two theories:

1. That the very words of Scripture, just as they were originally penned, were dictated by the Holy Spirit—the writers being his passive instruments.

2. That the writers themselves were inspired with the knowledge of the truth, and were moved by the Holy Spirit to give expression to that knowledge, but in their own language; he, however, superintending the work, and preserving them from error; and that where the truth was of such character that it could be acquired by ordinary means, without the necessity of immediate revelation from heaven, this superintendence of the Holy Spirit sufficed. It should be added that there are persons (of them the writer is one) who believe that neither of the above theories will hold good in its application to every part of the Bible; and that it requires both to cover the whole of the sacred volume.

The twentieth chapter of Exodus will serve to illustrate my meaning in very few words. Here, if we credit the record, we are obliged to believe that "God spake all these words"; that he actually enunciated and dictated the identical words which follow, namely, the ten commandments—that is, from the first to the seventeenth verse inclusive. But now, when we reach verse 18, we can but recognize that we are on a different plane. It reads: "And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed and stood afar off." Certainly this is a faithful record of what took place. It is the truth; but the knowledge of this truth was derived from observation rather than revelation. Moses saw what was done, and, moved by the Holy Spirit, he was led to put it upon record; and if, under the superintendence of that Spirit, he was preserved from mistake or error, we have the exact truth of the case, although the words may have been his own.

And so throughout the whole Book: when we read it with discrimination and reflection, we see that in parts it records what God immediately revealed, and what he said; in other parts, what holy men spake as they were moved by the Holy Spirit; in others still, mere historical information, giving incidents and narratives—telling what was said and done by good men and bad, by angels and demons; but the entire record " inspired "—that is to say, the Holy Spirit, by his superintending influence, directed and controlled the writers as to what should be recorded and what should not; and so strengthened their memories and guided their hands as to preserve them from error in making the record.

But it matters not what particular theory of inspiration we may favor—what special phase of the doctrine we may regard as best accordant with the facts—if we do but hold fast to the conviction that the Bible is not an accident, nor yet the product of mere human genius, but that in some high and altogether peculiar sense it is the work of God, containing his word, revealing his will, and teaching his truth; and that the Holy Spirit who, in some way, presided over its composition, pervades it still, and imparts himself through it.

We should read and study it, therefore, in the spirit of profound reverence, believing that when we have reached its true sense and meaning, we have acquired the very truth of God, from which there can be no appeal. Nor should we forget that however controlling and conclusive its authority, and however high and sacred its revelations, it is all written in human language—retaining the current sense of the words which it uses, and combining them into propositions and sentences, according to the rules and laws governing human compositions. This fact suggests the sure and safe way to its proper understanding and interpretation. We are to observe in our investigation of its meaning the same rules and laws which were observed in its composition.