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THE 
 
 INSPIRATION OF SCHIPTUEE 
 
 AN EXAMINATION INTO ITS MEANING, ORIGIN 
 AND THEORIES THEREON 
 
 BY THE 
 
 REV. RICHARD W.^ILEY, D.D. 
 
 VICAR OF WIGHILL, YORKSHIRE 
 
 * I Relieve in the Holy Ghost, who spake hy the Prophets ' 
 
 (Nicene Creed) 
 
 LONDON 
 LONGMANS, GREEN, AND CO. 
 
 1885 
 
 All rights reseviud 
 
TO 
 
 A. S. FAREAR, D.D. 
 
 Canon Residential^) of Durham 
 
 FOE FORTY YEARS 
 
 MY COMPANION AND MINE OWN FAMILIAR FRIEND 
 
 I DEDICATE THESE PAGES 
 
 WITH AFFECTION AND RESPECT 
 
N>' 
 
 ^r^ of ^rincf.^- 
 
 ^ OUT 1 ir5 "^ 
 
 >^ .-- ,<\ 
 
 PEEFACE. 
 
 By the Statutes of the University of Oxford, the 
 aspirant to the degree of D.D. is required to write 
 dissertations on certain conditions. The following 
 pages were primarily written for that puqDose. 
 
 The subject is one that has occupied the writer's 
 attention for many years, as has doubtless been the 
 case with many men in holy orders. Of late years 
 the inspiration of the Holy Scriptures has been 
 much discussed. This may be attributed to the 
 revived activity of the Church, to the increased and 
 minute criticism expended on Scripture, and to 
 the extended researches, historical and philological, 
 which have marked the last half-century. Activity 
 from within always provokes activity from without, 
 and the assaults of scepticism have ever been co- 
 ordinate with the zeal of believers. The inspiration 
 of Scripture has been in this way assailed, denied, 
 or explained away. 
 
vi PEEFACE. 
 
 The writer has been at some considerable pains 
 in collecting information on the various views pro- 
 pounded, and he has been vain enough to think 
 that the result may be of service to others. Divinity 
 students, candidates for holy orders, and thoughtful 
 readers may not be disposed to wade through every 
 treatise for and against the tenet, but may be dis- 
 posed to have a summary of them all. It is with 
 that hope that the following pages are printed. 
 
 When a subject has been for years in a person's 
 thoughts, he will have digested the results of others 
 to such an extent that he becomes unconscious of 
 their origin. However, a list of works is appended, 
 the contents of which have been freely used and, it 
 is hoped, freely acknowledged. It would be pre- 
 sumptuous indeed to lay claim to any great origin- 
 ality ; the writer would therefore say, as Montesquieu 
 says somewhere : ' I have gathered a nosegay of 
 flowers, and mine is the string that ties them.' 
 
 Should this essay live to see a second edition, 
 some of the chapters may be considerably expanded. 
 
 The following are the principal works consulted 
 on the subject: — 
 
 1. The Inspiration of Scripture: its Nature and Proofs, by 
 Professor Lee, of Dublin. 
 
 2. The Inspiration and Authority of Scripture, by Bishop 
 Hinds. 
 
PREFACE. Vii 
 
 S. Aids to Faith ; edited by Archbishop Thomson, with an 
 Article on Inspiration by Bishop Harold Browne. 
 
 4. The Inspiration of Scripture : Five Lectures by Bishop 
 Wordsworth. 
 
 5. Plenary Inspiration, by Professor Gaussen, of Geneva. 
 
 6. The Theory of Inspiration, by Rev. J. Wilson, Head- 
 master of Clifton College. 
 
 7. Inspiration, by Bishop Wilson (Calcutta). 
 
 8. Inspiration: an Article in the Preface to Westcott's 
 Introduction to the New Testament. 
 
 9. A Catholic's Views of Inspiration : an Article by Cardinal 
 Manning. 
 
 10. A Rejoinder by the same to a Critique on the above 
 Article. 
 
 11. Foundations, by Archdeacon Pollock, containing an 
 Essay on Inspiration. 
 
 12. Elements of Theology, with a Chapter on Inspiration, 
 by Bishop Tomline. 
 
 Besides various essays, articles, and sermons by 
 various authors. 
 
 Thorp ARCH, Yorkshire: 
 July 1885. 
 
CONTENTS. 
 
 CHAPTER I. 
 
 THE RECEPTION OF THE BIBLE. 
 
 PAGE 
 
 Introduction — Peter and John at Beautiful Gate — Astonish- 
 ment of multitude at the cure — Explanation — Same 
 astonishment at the Bible — It exists — Cherished by 
 Jews in spite of unpleasant contents — Then spread — 
 Difference between Bible and Homer — Not for learned 
 solely — Courts pubHcity, not fascination nor popularity 
 — Has met constant opposition — Yet has wrought revo- 
 lution — Same answer as Peter and John , , . . 1 
 
 CHAPTER II. 
 
 THE bible's account OF ITSELF. 
 
 John the Baptist was asked what he said of himself — Ask 
 same of Scripture — Begin with Old Testament — Books 
 taken for granted — Moses, Joshua, David — All prophets 
 — How all begin — Ezekiel most remarkable— Josiah's 
 reformation — Aided by peoi:)le — Jehoiakim's conduct — 
 Confirm general creed — Summary of a Jew's estimate— 
 Josephus's corroboration H 
 
X CONTENTS. 
 
 CHAPTER III. 
 
 Christ's treatment of the old testament. 
 
 PAGS 
 
 Treatment of Scripture by Christ — Did not seek to alter 
 general belief — His answers at temptation — Inference — 
 Parable of Lazarus — Scripture in synagogue — Answer to 
 Sadducees — Scribes — Before his trial — To disciples going 
 to Emmaus 20 
 
 CHAPTER lY. 
 
 TREATMENT OF THE OLD TESTAMENT BY THE 
 APOSTLES. 
 
 Treatment of Scripture by apostles — Matthew sets forth 
 Christ as fulfiller — Peter says same — Paul in Acts — Paul 
 calls them ' oracles of God ' — Peter and Paul state in- 
 spiration dogmatically 25 
 
 CHAPTER Y. 
 
 ORIGIN OF THE NEW TESTAMENT. 
 
 New Testament — St. John says why he wrote — New Testa- 
 ment does not state origin directly — Not infer from Acts 
 that St. Paul wrote anything— Christ's charge and promise 
 to apostles — Their mission described — Aid promised of 
 complete inspiration in speech — Same to be expected in 
 their writings — Paul claims it when writing Epistles — 
 Says he received Gospel by revelation — Peter about Paul's 
 Epistles . .29 
 
 CHAPTER YI. 
 
 MODUS OPERANDI OF INSPIRATION. 
 
 How would inspiration be imparted — (1) Visions, such as to 
 Moses, Daniel, Ezekiel, Paul — (2) Voices : when Moses 
 
CONTENTS. xi 
 
 received the Law ; Samuel— (3) Dreams : Jacob's ladder, 
 Josejih with Uoly Child, Peter on housetop— (4) Intui- 
 tions 35 
 
 CHAPTER VII. 
 
 PHENOMENA SHOWN BY THE OiOTTVCVCTTO';. 
 
 Phenomena accompac J ing the above — (1) Influence for a par- 
 ticular purpose, e.g. Elisha, Ahijah, Balaam, man of God 
 to Jeroboam, &c., Paul to Jerusalem — (2) Recipient was 
 conscious— (3) Writers knew origin of utterances — 
 (4) Often not conscious of full meaning : passage of 
 Peter ; Ezekiel's case— (5) Did not exempt from personal 
 error: Nathan's mistake; Saul; Peter at Antioch; 
 Agabus 40 
 
 CHAPTER VIII. 
 
 THEORIES AS TO THE EXTENT OF THE INSPIRING 
 INFLUENCE ON THE RECIPIENT. 
 
 To what extent did inspiration affect recipients — Various 
 theories: 1. Coleridge; 2. Morell ; 3. Macnaught; 
 4. Westcott, and Harold Browne ; 5. Ebrard ; 6. Bishop 
 Wilson ; 7. Schleiermaclier ; 8. Hinds ; 9. Tomline ; 10. 
 Lee; 11. Gaussen; 12. Manning; 13. Wilson, of Clifton; 
 14. PoUock 4g 
 
 CHAPTER IX. 
 
 EXAMINATION OF THE ABOVE THEORIES. 
 
 Examination of above— Gaussen's closely— Somewhat sup- 
 ported by Christ's use of one word— If parts rejected, 
 where to end ? 5j 
 
Xll CONTENTS. 
 
 CHAPTER X. 
 
 EXAMINATION OF THEORIES {continued). 
 
 PAGE 
 
 Objections to Gaussen — Text undecided — Books disputed — 
 Passages stating not facts — Writers reduced to machines 
 — Church of England gives no definition — Falls back on 
 Scripture — Three passages quoted — Inference- — Tomline's 
 definition a safe one oi 
 
 CHAPTER XI. 
 
 SOME OBJECTIONS. 
 Peculiar diflaculties — Ofiice of expositor — Two stated . .62 
 
 CHAPTER XII. 
 
 INSPIRATION TO BE EXPECTED. 
 
 Inspiration a thing reasonably to be expected — Its accept- 
 ance will depend on state of Christian belief for time 
 being Qo 
 
THE 
 
 INSPIRATION OF SCRIPTURE. 
 
 CHAPTER I. 
 
 THE RECEPTION OF THE BIBLE. 
 
 Introduction— Peter and John at Beautiful Gate— Astonishment 
 of multitude at the cure — Explanation— Same astonishment 
 at the Bible— It exists— Cherished by Jews in spite of un- 
 pleasant contents — Then spread — Difference between Bible 
 and Homer— Not for learned solely— Courts publicity, not 
 fascination nor popularity — Has met constant opposition - 
 Yet has wrought revolution— Same answer as Teter and 
 John. 
 
 We read in the Acts of the Apostles that when 
 Peter and John went to the Temple to pray, at the 
 usual hour, a well-known cripple, lying at the gate, 
 solicited their alms. Peter replied, ' Silver and gold 
 have I none, but .... in the name of Jesus Christ 
 of Xazareth rise up and walk.' (Acts iii.) Imme- 
 diately, we are told, the man's ankle-bones received 
 strength, and he entered with them into the Temple, 
 walking and leaping and praising God. 
 
 B 
 
2 THE INSPIRATION OF SCRIPTURE. 
 
 This marvellous restoration to health and vigour, 
 of a cripple well-known for his affliction, created 
 immense astonishment amongst the beholders. The 
 story spread rapidly, like wildfire, and crowds came 
 to see the wondrous cure, the recipient, and the 
 agents. 
 
 On this, we are told that Peter soon explained 
 the cure and its cause : ' Why look ye so earnestly 
 on us, as though by our own power we had wrought 
 this change. The G^od of our fathers has raised up 
 His Son Jesus, and it is His name, through faith in 
 His name, that hath made this man, whom ye see, 
 whole.' As much as to say — had this cure been 
 wrought by human power, it might well excite your 
 wonder, but when we tell you that it is the power of 
 God, you must cease to regard us as anything more 
 than mere men, but men made instruments for the 
 exhibition of a Divine power. 
 
 An astonishment something similar to the above 
 might fill any impartial mind, on observing the 
 history and the influence of the book called — the 
 Bible. 
 
 We find in existence a book which wins its way 
 into every country of the globe. In the earlier 
 centuries of its history it was indeed confined mainly 
 to one people, but the very veneration with which 
 
THE RECEPTION OF THE BIBLE. 3 
 
 that one people regarded it, is not the least striking 
 feature of its history. P'or, though it contains pro- 
 mises of countless blessings to them on certain con- 
 ditions, it at the same time pours forth denunciations 
 of fearful calamities if those conditions were unful- 
 filled. The nonfulfilment and the consequent cala- 
 mities were frequent phases of their history, and yet 
 in the midst of their most terrible sufferings, they 
 clung tenaciously to the very books, the exponents of 
 their misery. 
 
 After centuries of this exclusive tenure, by a 
 change of dispensation, this book was allowed a 
 wider range. The restriction was removed, and it 
 was to be offered to every nation under the sun. 
 
 The extension has been slowly but certainly 
 goiog on. Its advocates and supporters have trans- 
 lated it into language upon language, for the accept- 
 ance of nations of every blood and tongue. 
 
 The same might perhaps be said, to some extent, 
 of the great writings of antiquity, whether Greek or 
 Roman. The circulation of the poems of Homer 
 has been immense, and as long as time shall run, 
 they will enthral with fascination scholars of every 
 nation, as powerfully as they held spell-bound the 
 warriors who first heard them chanted at the ban- 
 quets of the Ionian princes. 
 
 - ji 2 
 
4 THE INSPIRATION OF SCRIPTUEE. 
 
 But there are wide differences between the cir- 
 culation of the treasures of classic lore and that of 
 the Bible. 
 
 These have been circulated in the main by men 
 looking for some personal interest in the transaction. 
 The copyist or the rhapsodist, the printer and the 
 merchant, all looked for some personal return for 
 their labour, however small. No such account can 
 be given for the circulation of the Bible. It has 
 ever been distributed, and is distributed still, with 
 great labour and expense, and not unfrequently,^mi 
 of life. Its disseminators have often had nothing 
 to gain and everything to lose by their efforts. 
 
 A still greater difference is this : — The other 
 books referred to have appealed in the main to the 
 learned. Homer and Cicero and Thucydides, as has 
 been already said, have been and will be ever read 
 by the lovers of learning of every land ; and in pro- 
 portion to the amount of the intellectual culture of 
 the recipients, so will be their appreciation of classical 
 writings. But the audience, if the expression be 
 allowable, is in each case limited, the range of 
 operation circumscribed, the number influenced, 
 though great in the aggregate, is small compared 
 with the infinitely larger number to whom they are 
 unknown. 
 
THE RECEPTION OF THE BIBLE. 
 
 That is not the case with the Bible. Though 
 capable of occupying the mightiest intellects, and 
 for their lifetime, and having, as a matter of fact, 
 ranked the greatest minds amongst its servants, yet 
 it has appealed and does appeal with affectionate 
 yearning to the babes of mankind ; not to the 
 mighty, not to the learned exclusively, but to the 
 humblest and most down-trodden of men. 
 
 Even under the old dispensation, when limited 
 to one people, a wide dissemination through that 
 people was emphatically enjoined. • It was to be 
 taught to their children, it w^as to be taught to 
 their children's children, it was to be written on the 
 door-posts of their houses, it was to be a frontlet 
 between their eyes ; it was to be the subject of their 
 conversation whenever and wherever employed, so 
 that it was their own fault if the whole of the sacred 
 volumes were not known by heart, by every member 
 of their commonwealth. 
 
 It may be said that at times exclusiveness in its 
 circulation has been practised, but such exclusive- 
 ness has ever been considered a sign of corruption in 
 the faith and practice of those of its professors. The 
 Mahometan has his Koran and regards it with vene- 
 ration, but to the mass of them it is a sealed book. 
 The Roman Catholic holds to the Bible as tenaciously 
 
6 THE INSPIKATION OF SCRIPTUEE. 
 
 as the Protestant, in many respects more so ; but he 
 considers it in practice to be treated like the phar- 
 maceutical materials of the physician, dangerous in 
 the hands of any one not specifically trained. The 
 founder of Mormonism alleged, as the authority for 
 his mission, golden plates received from heaven 
 with his revelation engraved thereon, but no one 
 ever saw them. This reservation is not the real 
 spirit of the Bible. It says to its recipients, 'Search 
 me,' and the spirit that it fosters is ' a meditation 
 therein day and night.' 
 
 And yet there is nothing in the style and con- 
 tents of the Bible that can be said to be contrived 
 for fascination. It possesses, indeed, poetry and 
 imagery of surpassing beauty when rightly appre- 
 ciated, but poetical charm in the bulk of the 
 narrative is conspicuous by its absence, the style 
 is artless, the narrative devoid of meretricious orna- 
 ment. The classic odes that the student commits 
 to memory have been well weighed in their language, 
 every word bearing marks of nice discrimination. 
 The ' limse labor' is concealed with artistic skill, 
 but it is observable by the student and enchains 
 his admiration. There is nothing of this kind in 
 the Bible. The narrative of David and Goliath, 
 or the feeding of the five thousand, or the miracle 
 
THE RECEPTION OF THE 13IBLE. 7 
 
 referred to at the head of this chapter, are all told 
 in the simplest phraseology, intelligible alike to the 
 peasant or the child. 
 
 Nor are its contents marked with a design for 
 popularity. To call ' heaven and earth to witness 
 that they shall surely perish from off their good 
 land ' is not the tone of one seeking to win personal 
 popularity with his hearers. Nor, in a later stage, 
 could the Voice proclaiming that ' Strait is the gate 
 and narrow is the way to life, and that few there be 
 that go in thereat,' be said to aim at alluring crowds. 
 The crowds did come, and hung by thousands round 
 His person, but, as if to show that such popularity 
 was not His aim, the Christ spoke reproachingly, 
 * Ye seek me because of the loaves and fishes which 
 ye got.' Often indeed the hearers were offended at 
 tlfe teaching, and we are told that they walked with 
 Him no more. The Volume denounces the rich for 
 their worldliness, and tells the kings and potentates 
 of the earth that they are but men, and will be 
 judged by the same laws as their fellows. lianguage 
 like this was eminently calculated to rouse the 
 bitterest animosity in the wealthy and mighty, 
 whose influence or connivance the fawner seeks 
 with bended knee. 
 
 The Volume in its progress has been marked with 
 
8 THE INSPIEATION OF SCEIPTUEE. 
 
 much oppositi(yii. Its readers have been denounced, 
 imprisoned, put to death, simply for their tenacious 
 adhesion to their sacred Volume. Its contents have 
 in successive ages been mercilessly analysed, and the 
 readers reproached with opprobrious hate. * Ecrasez 
 rinfame ' was the motto of Voltaire, and it is 
 being imitated and acted upon to this day by not a 
 few of Voltaire's countrymen. And yet in spite of 
 persecution the most fiery, and criticism the most 
 bitter, the Volume lives with a vitality increasingly 
 tenacious, instead of becoming effete or exhausted 
 with age ; length of years seems but to increase its 
 power of endurance. 
 
 And what are and have been its effects ? 
 
 Its progress has been marked by nothing short 
 of revolution. It has taught men the value of 
 human life, previously counted as nothing. The 
 Thracian mothers wept at the birth of a child into a 
 world of trouble ; the Spartan exposed for death the 
 infant of delicate frame ; even the most cultivated 
 philosophers conceived the noblest termination to a 
 life was the taking it away by one's own hand. The 
 sacred Volume has combated these opinions, and 
 combated them successfully. Wherever it has been 
 received in its entirety, every human being becomes 
 possessed of a new character in the eyes of his 
 
THE RECEPTION OF THE BIBLE. 9 
 
 fellow-men ; to spare life, to alleviate pain, to lessen 
 misery, become under its teaching high objects of 
 human ambition. It speaks peace to the broken- 
 h earted, and administers to the poor and suffering 
 hopes and consolations unknown before. Hence, 
 while not aiming at popularity, the Volume has 
 been ever the friend of the masses of men, and has 
 obtained a hold unknown by anything else since 
 the world began. If it has failed to banish wars as 
 yet, the number and the horrors have been gradually 
 lessened. In pagan Kome and Greece, war was the 
 normal condition, so that Livy describes it as some- 
 thing wonderful when a year transpires without a war. 
 Contrast with this the desperate efforts now made 
 to avert war by arbitration ; if it unhappily results, 
 thousands of charitable hearts seek out the wounded 
 and dying, and yearn for the comfort of the survivors. 
 The almost extinction of duelling and of slavery are 
 not the least trophies of the revolution the Volume 
 has wrought. 
 
 Kising into the higher spheres of men, it has made 
 kings and emperors bow before it, lay their hand on 
 its pages, and swear to govern by its precepts. More 
 astonishing still, the nations of the earth have agreed, 
 in the main, to mark their years from the coming of 
 Him who is made known to us in this Volume, and 
 
10 THE INSPIEATION OF SCEIPTURE. 
 
 who yet seemed to have no beauty that men should 
 desire Him. 
 
 Anyone contemplating this sketch of the Bible 
 and its victorious march, might wonder with the 
 same astonishment as the crowds round Peter and 
 John and the restored cripple. The devout, and it 
 may be added, the fair mind, will state that such a 
 progress indicates that it is not man's work, but the 
 work of God, and that the Bible is in reality what it 
 is commonly called — the Word of God. 
 
11 
 
 CHAPTER II. 
 
 THE bible's account OF ITSELF. 
 
 John the Baptist was asked what he said of himself — Ask 
 same of Scripture — Begin with Old Testament — Books taken 
 for granted — Moses, Joshua, David— All prophets — How all 
 begin— Ezekiel most remarkable — Josiah's reformation — 
 Aided by people — Jehoiakim's conduct — Confirm General 
 (jreed — Summary of a Jew's estimate — Josephus's corrobora- 
 tion. 
 
 When John the Baptist came preaching he was asked 
 by his hearers — ' What sayest thou of thyself? ' 
 
 The same question may be asked of the Bible 
 when its supporters claim for it that it is the Word 
 of Grod. What account does the Bible give of itself? 
 What origin does it claim ? 
 
 The answer to this will embrace three inquiries, 
 which may be, however, pursued simultaneously : — 
 
 1. What account do the writers give of them- 
 selves ? 
 
 2. How were their writings regarded by the first 
 receivers ? 
 
 3. How by their opponents ? 
 
12 THE INSPIKATION OF SCKIPTUEE. 
 
 It is foreign to the subject of this treatise to 
 inquire int-o the genuineness and authenticity of the 
 books handed down to us. Those points must be 
 proved and have been proved by other evidence. 
 The books exist, and the acceptance of the Sacred 
 Canon is taken for granted. Assuming this, our 
 inquiry at present is limited to this point — Do they 
 describe themselves as the work of man or of God ? 
 
 Taking the usual division of the books of Scrip- 
 ture into the Old and New Testament, the Old 
 Testament shall be considered iirst. 
 
 It is impossible to open the pages of the Bible 
 without observing how thoroughly the writers 
 abstain from claiming any authority for themselves. 
 They always represent themselves as the mouth- 
 pieces or agents of the Divine Being, they intimate 
 in the plainest manner that their utterances are not 
 their own. 
 
 This will appear from such passages as the 
 following : — 
 
 When Moses was sent to visit his countrymen 
 in Egypt, he hesitated to discharge his commission, 
 owing, as he said, to his own poverty of speech. 
 He was accordingly told to take Aaron his brother 
 as a mouth-piece. On their first appearance before 
 their countrymen (Exodus iv. 30, 31) we read: 
 
THE BIBLE'S ACCOUNT OF ITSELF. 13 
 
 'Aaron spake all the words which the Lord had 
 spoken unto Moses, and did the signs in the sight of 
 the people. And the people believed : and when they 
 heard that the Lord had visited the children of Israel, 
 . . . then they bowed their heads and worshipped.' 
 Here is a case where the speakers' words would have 
 had no acceptance jjer se, but the claim for them as 
 the words of Grod procured a ready recognition. 
 
 There is a remarkable passage (Deut. xviii. 17- 
 20) where Moses speaks of his own mission, the origin 
 of his words, and the acceptance of that origin : 'The 
 Lord said unto me, They have well spoken that which 
 they have spoken. I will raise them up a prophet 
 from among their brethren like unto thee, and will 
 put my words in his mouth ; and he shall speak unto 
 them all that I shall command him. And it shall come 
 to pass that whosoever will not hearken unto my 
 words which he shall speak in my name, I will require 
 it of him.' It would be scarcely possible to find a 
 passage more distinctly asserting a Divine origin, 
 and the admission of it by hearer and speaker. 
 
 So asrain, in the case of Joshua, the successor of 
 Moses (Joshua xxiv. 22), Joshua commences an ad- 
 dress to his countrymen : ' Thus saith the Lord God 
 of Israel — Ye are witnesses against yourselves that ye 
 have chosen you the Lord, to serve Him.' And the 
 
14 THE INSPIEATION OF SCEIPTUEE. 
 
 people answered, ' We are witnesses.' Then it is 
 added (ver. 26), ' and Joshua wrote these words in 
 the book of the law of Grod.' These verses imply, 
 (a) a Divine commission ; (6) the recognition of it ; 
 (c) the perpetuation of it in a book. 
 
 Passing on to the subsequent books of the Old 
 Testament, we have (2 Sam. xxiii. 1, 2) the royal 
 psalmist using these words : ' The Spirit of the 
 Lord spake by me, and His word was in my tongue,' 
 indicating a clear perception by the speaker of an 
 external power operating upon him, and that in 
 consequence his words demand a hearing. 
 
 Isaiah (xxviii. 16), before uttering a solemn de- 
 nunciation, prefaces it with the words, ' Wherefore 
 hear the word of the Lord — thus saith the Lord.' 
 So Jeremiah (ix. 15), ' Thus saith the Lord of Hosts, 
 the God of Israel ; ' (xiii. 15) ' Hear ye, and give ear, 
 . . . for the Lord hath spoken;' or again (vii. 1), 
 ' The word that came to Jeremiah from the Lord,' 
 a form with which he commences many of his utter- 
 ances (xi. 1 ; xvi. 1), sometimes varied by the form 
 ' These are the words that the Lord spake concerning 
 Israel and concerning Judah.' 
 
 Ezekiel commences his prophecy (i. 1) with the 
 words ' it came to pass as I was by the river Chebar, 
 that the heavens were opened, and I saw visions of 
 
THE BIBLE'S ACCOUNT OF ITSELF. 1.5 
 
 Grod ; ' ' the word of the Lord canie to Ezekiel the 
 priest;' he likewise abounds in the expressions, 
 * Thus saith the Lord God,' ' Moreover he said unto 
 me, Son of man.' This prophet abounds indeed in 
 marvellous instances of Divine influence over his 
 utterances, almost reducing himself to a passive in- 
 strument : thus (Ezek. iii. 14-16), 'So the Spirit 
 lifted me up and took me away, and I went in bitter- 
 ness . . . but the hand of the Lord was strong upon 
 me, and I came to them of the captivity, and I . . . 
 remained among them seven days. And at the end 
 of seven days, the word of the Lord came unto me, 
 saying. Son of man, hear the word at My mouth, 
 and give them warning from Me.' 
 
 Perhaps no more remarkable instance could be 
 found of a controlling and suggesting power over the 
 speaker, the instrument. 
 
 ' The word of the Lord that came to Hosea ; ' ' the 
 burden of the word that came by Malachi ; ' ' in the 
 second year of Darius came the word of the Lord by 
 Haggai the prophet,' are the words with which each 
 commences his utterances, each humbly regarding 
 himself as the mouth-piece of a great Original. 
 
 We have thus to some extent seen what the 
 writers of the Old Testament say of themselves and 
 their utterances. It has also been stated concomi- 
 
16 THE INSPIRATION OF SCRIPTURE. 
 
 tantly that, on the occasion of their dehvery, the 
 hearers have admitted their sacred origin. 
 
 Something more may be said on this point. 
 
 We are told (2 Chron. xxxiv.) that when King 
 Josiah commenced his reign, he was anxious for a 
 general restoration of the religious worship of his 
 country. His efforts need not be minutely described, 
 but during the progress Hilkiah the priest found a 
 copy of the Book of the Law of the Lord given by 
 Moses. This was taken to the king and read in his 
 presence. The effect on the young king was great : 
 we are toldthat the young king rent his clothes and 
 commanded the priest to inquire of the Lord, &c. 
 Now this passage, and the whole chapter of which it 
 is a portion, indicates how, in one of the worst times 
 of Jewish history, when the worship of Grod had died 
 out, it would be supposed that the Book of God, as it 
 had been forgotten, so it would be treated with con- 
 tempt. It was not so. So deeply engrained in the 
 Jewish mind was the sanctity attached to that Book 
 that even years of irreligion could not efface the 
 impression. This youth, the son of an impious king, 
 brought up amid the heathen abominations imported 
 by his father, had yet somehow received the national 
 belief as to that Word, that it was not to be received 
 as the word of man. His personal distress, along 
 
THE BIBLE'S ACCOUNT OF ITSELF. 17 
 
 with that of his colleague the priest, his proclamation 
 of a national penitence and a national reformation, 
 according to the tenour of the Book, his summoning 
 the whole nation to hear read aloud the words of the 
 Book (no words of flattery or pleasing import, but 
 words of solemn denunciation and woe), the ready 
 submission of his people to the youthful king's cove- 
 nant, are indications of the national creed of which 
 one article was, that the Book of the Law was the 
 voice of God. 
 
 We may arrive at the same conclusion from 
 another circumstance related in the life of Josiah's 
 son. That son, Jehoiakim, had fallen ofif from the 
 reforms instituted by his father, and the land was 
 once more steeped in iniquity. Jeremiah instructed 
 an amanuensis to take down from his mouth words 
 which, he distinctly asserted, were spoken to him by 
 God. These were read aloud before the assembled 
 people. The impression was so great that a national 
 fast was again proclaimed as a public humiliation. 
 Intelligence of this and some subsequent proceed- 
 ings was conveyed to the king himself. He ordered 
 the roll to be read aloud in his hearing, and then 
 he deliberately dissevered the leaves, and threw 
 them in the fire before him. We are not concerned 
 now with the childish folly of a king thus thinking, 
 
 C 
 
18 THE INSPIRATION OF SCEIPTUEE. 
 
 by destroying the record, to defeat the purpose of 
 Grod. We are concerned only with this — that the 
 insane fury indicated that the words were regarded 
 as not mere human words. 'He believed and he 
 trembled.' But neither the solemn fast of the 
 people, nor the awe of the nobles, nor the fury of 
 the king would have taken place, if king, prophet, 
 and people had not recognised the old, old power 
 speaking to them with authority, as no man of 
 himself dare. 
 
 Hence we may sum up this part by saying that 
 a devout Israelite was impelled to acknowledge the 
 Old Testament as divine from the fact that from his 
 infancy he had seen it set apart from all other books, 
 by the universal consent and uniform practice of his 
 own nation. He saw the books treated with pious 
 reverence by the whole Hebrew people. He beheld 
 these books treasured up with devout care in the 
 synagogue, and brought forth Sabbath after Sabbath 
 from the sacred chest in those synagogues. He saw 
 those volumes unveiled and unrolled with holy vene- 
 ration. He heard them proclaim messages to him- 
 self and his countrymen in burning words, but always 
 claiming credence for the message because it was 
 'Thus saith the Lord.' Before and after the reading 
 of those writings, he heard the accents of blessing and 
 
THE BIi3LE'S ACCOUNT OF ITSELF. 19 
 
 praise addressed to God for the gift of those sacred 
 writings. He listened to their words recited with 
 scrupulous care, and together with all his countrymen 
 he venerated them with religious awe.^ 
 
 To corroborate the above we may append the 
 words of Josephus. 'We have not a multitude of 
 books at variance with each other. We have only 
 twenty-two [according to the Jewish reckoning which 
 counted the twelve minor prophets as one] ; these 
 contain the records of all time, and are the books 
 which are rightly believed to be Divine. We shew 
 by our practice what our belief is as to these books. 
 For although so long a time has elapsed since they 
 were written, yet no one has ever ventured to make 
 any additions to them, or to take anything from 
 them, or to make any change in them. And it is a 
 princij)le innate in every Jew to regard these books 
 as the Oracles of God, and to cleave to them, yea, 
 and to die gladly for them.' 
 
 * The above reasoning is, in the main, Bishop Wordsworth's. 
 
 c 2 
 
20 THE INSPIRATION OF SCRIPTURE. 
 
 CHAPTER III. 
 
 Christ's treatment of the old testament. 
 
 Treatment of Scripture by Christ —Did not seek to alter general 
 belief— His answers at temptation— Inference— Parable of 
 Lazarus— Scripture in synagogue— Answer to Sadducees— 
 Scribes— Before his trial— To disciples going to Emmaus. 
 
 According to the usual account, the voice of pro- 
 phecy was silent for about 400 years. Then came 
 the era of our Lord's ministry. This brings us to 
 consider in what light the Old Testament was re- 
 garded by our Blessed Lord Himself. 
 
 If the Jewish reverence for the Old Testament 
 was a superstition, we should expect that He Who 
 was the ' True Light that iighteth every man that 
 Cometh into the world ' would seek to rectify this 
 error, and censure His countrymen for ascribing the 
 Old Testament to God as its original. If the Old 
 Testament was merely the invention of men, or if 
 any portion of it had been false, the Christ would 
 never have made Himself an accomplice in passing 
 counterfeit coin, but would have reproved those who 
 attributed its origin to God. 
 
CHRIST'S TREATMENT OF THE OLD TESTAMENT. 21 
 
 Let US see His practice. 
 
 When He comes forth into public life after 
 His baptism comes His temptation. In every case 
 He answers the temptation by the words, ' It is 
 written.' He on each occasion quotes from the 
 books of Moses. 
 
 The Saviour thus lays down two principles : — 
 
 1. That the fact of a statement being found in 
 Scripture is sufficient to command ready acceptance 
 of its truth, and obedience to its precepts. 
 
 2. Also, as if by anticipation of the speculations 
 of future times, that the books of Moses are to be 
 received as part and parcel of Scripture, and as of 
 equal force. 
 
 This second inference is strongly confirmed by 
 the parable of the rich man and Lazarus. Our 
 Saviour therein draws aside the veil that separates 
 us from the unseen world, and shows to us Abraham 
 in bliss and Lazarus admitted to his society. This 
 spectacle is witnessed by the rich man, and amongst 
 other requests he petitions the mission of Lazarus 
 to his own brethren to effect their salvation. Abra- 
 ham replies, ' They have Moses and the prophets, 
 let them hear them ; ' and he afterwards adds, * If 
 they hear not Moses and the prophets, neither will 
 they be persuaded though one rose from the dead,' 
 
22 THE INSPIRATION OF SCRIPTURE. 
 
 Jesus Christ here puts into the mouth of Abraham 
 in heaven, as an immortal truth, that Moses and the 
 prophets are the potent voice of Grod. 
 
 We read in the Grospels that it was His practice 
 to go to the synagogues every Sabbath-day, to receive 
 from the minister in charge the sacred rolls, to read 
 a portion from them, and on that portion to base 
 His own gracious words (would that they too had 
 been recorded !). On one occasion He said, ' This 
 day is this Scripture fulfilled,' and of the whole He 
 maintained ' that it was easier for heaven and earth 
 to pass away, than for one jot or one tittle of the Law 
 to fail.' He thus stamped by His own sanction the 
 belief of His countrymen as to the Word of God. 
 But by such sanction He would be the reverse of 
 ' The Truth ' if He knew all the time that His 
 countrymen were holding a groundless superstition. 
 
 Similar to the above is the occasion when He 
 confronted the Sadducees who denied a resurrection, 
 and who proposed to Him a case, as they supposed, 
 incapable of solution. *Ye do err,' He says, 'not 
 knowing the Scriptures,' &c., and He immediately 
 answers their supposed enigma from the only portion 
 of Scripture which they received. It is remarkable 
 that that portion of Scripture received by them is 
 the portion in modern days most assailed. Yet 
 
CHRIST'S TREATMENT OF THE OLD TESTAMENT. 23 
 
 from that single passage — the account of Moses at 
 the burning bush, and from two words in that pas- 
 sage — the Saviour draws His refutation of their 
 supposed difficulty. On another occasion the Christ 
 Himself proposed a question to His cavillers. ' How 
 say the Scribes ' (Mark xii. 35, 36) * that Christ is 
 the Son of David ? For David himself said by the 
 Holy Ghost, The Lord said to my Lord,' &c. The 
 important phrase here is — that the Saviour attributes 
 David's message to the Holy Grhost. 
 
 When His trial was approaching, and a slight 
 resistance was ofifered by His chosen few, the Saviour 
 said, 'Thinkest thou that I could not pray . . . 
 but how then would the Scriptures be fulfilled ? ' 
 -The inference being that the veracity of Scripture 
 was paramount. 
 
 Finally, when He had overcome death and had 
 risen again, we have recorded His encountering 
 two of His disciples as they walked to Emmaus. 
 They considered the recent events had prostrated 
 their fondest hopes. His words are remarkable : 
 ' Beginning at Moses and all the prophets, He ex- 
 pounded unto them in all the Scriptures the things 
 concerning Himself.' He added, 'These are the 
 words which I spake unto you, . . . that all things 
 must be fulfilled which were written in the Law of 
 
24 THE INSPIEATION OF SCRIPTUEE. 
 
 Moses, and in the prophets, and in the Psalms, con- 
 cerning Me.' It would seem as if the Saviour's 
 Divine mind had glanced down coming time, and 
 had foreseen the assaults awaiting the faith, and the 
 Volumes in which it is enshrined, the attacks on 
 single portions and the disparagement of the whole. 
 Hence the Saviour seems to have purposely given 
 His impress to the common belief of His nation, — 
 that all their books as received by them were rightly 
 received, and were to continue to be received in 
 their entirety, as the Scriptures of God. 
 
2o 
 
 CHAPTER IV. 
 
 TREATMENT OF THE OLD TESTAMENT BY THE 
 APOSTLES. 
 
 Treatment of Scripture by apostles — Matthew sets forth Christ 
 as fulfiller — Peter says same — Paul in Acts — Paul calls them 
 ' oracles of God ' — Peter and Paul state inspiration dogmati- 
 cally. 
 
 It was only to be expected that the apostles and 
 evangelists would follow in the Master's steps. As 
 they have embodied His teaching in many other 
 matters in a more dogmatic form, so have they 
 treated the point of the origin of Scripture, and the 
 light in which it is to be regarded. 
 
 St. Matthew abounds with such expressions as, 
 * All this was done that it might be fulfilled which 
 was spoken by the prophets,' implying that an over- 
 ruling Providence so ordered the course of events 
 that His utterances by the mouth of His prophets 
 should be proved true. On the first meeting of the 
 apostolic college, Peter addresses the multitude of 
 the disciples in these words : — ' Men and brethren, 
 
26 THE INSPIRATION OF SCRIPTURE. 
 
 this scripture must needs have been fulfilled, which 
 the Holy Ghost, by the mouth of David, spake before 
 concerning Judas.' In a subsequent chapter (Acts 
 iii. 18) St. Peter concludes a long address to his 
 countrymen with the words, 'But those things, 
 which God before had shewn by the mouth of all 
 His prophets, that Christ should suffer, He hath so 
 fulfilled.' 
 
 In the next chapter we have the early Christian 
 company assembled for prayer ; in that prayer occur 
 the words, ' Lord, Who by the mouth of Thy servant 
 David hast said ; ' and again in the same prayer we 
 have the words, ' Grrant unto Thy servants that 
 with all boldness they may speak Thy Word.' 
 
 In the last chapter of the Acts we have St. Paul 
 addressing his countrymen (Acts xxviii. 25) ; when 
 they agreed not among themselves he uses these 
 words, ' Well spake the Holy Grhost by Esaias the 
 prophet unto our fathers.' 
 
 In all these passages from the Acts there is the 
 echo of the old belief, deeply embedded in every 
 Jewish mind, as to the origin of their Scriptures. 
 Two or three more instances, but still more marked, 
 may suffice. 
 
 The third chapter of Eomans commences with 
 these words, ' What advantage then hath the Jew ? ' 
 
TREATMENT OF OLD TESTAMENT BY APOSTLES. 27 
 
 *■ Much every way : chiefly, because that unto them 
 were committed the oracles of Grod.' The striking 
 passage here is ' the oracles of Grod,' and it is a 
 point of exegesis, perhaps beyond the province of 
 this essay, to elucidate all the depth of meaning 
 implied by calling the Old Testament ' the oracles 
 of Grod.' But the well-known importance attached 
 to an oracle and oracular utterances indicates an 
 equally high importance belonging to the utterances 
 of Scripture, and that when Scriptures are called by 
 St. Paul ' the oracles of God,^ no more exalted de- 
 scription of them can well be conceived. The writer 
 in that passage would further intimate that he 
 could enumerate many other advantages as apper- 
 taining to the Jewish race, but, having stated that 
 they are the custodians of the oracles of Grod, he 
 stops short, as if, when he had claimed for them 
 thus much, every other advantage was of minor 
 consideration.^ 
 
 St. Peter says (2 Peter i. 21), 'For the pro- 
 phecy came not in old time by the will of man ; 
 but holy men of Grod spake as they were moved by 
 the Holy Grhost.' And St. Paul, writing to Timothy 
 (2 Tim. iii. 16), after calling to Timothy's mind the 
 great blessings afforded him by his having from a 
 * The above reasonino: is Professor Lee's. 
 
28 THE INSPIRATION OF SCRIPTUEE. 
 
 child been trained in the Scriptures, states dogmati- 
 cally that ' All Scripture is given by inspiration of 
 God.' 
 
 On this conviction St. Paul writes through the 
 whole of the Epistle to the Hebrews (assuming that 
 epistle to be Paul's or Pauline), for his whole argu- 
 ment is to point out to his countrymen the inten- 
 tion of the Holy Ghost in the elaborate details of 
 their gorgeous liturgy. 
 
 All that has been said hitherto has reference 
 to the Old Testament, and the inquiry has been 
 purposely limited thereto ; for the assailants of the 
 doctrine before us especially level their shafts against 
 the early portion of the Sacred Volume. 
 
 Of a truth both Testaments are indissolubly 
 united ; they cannot be dissevered. The whole of 
 the early portion was designed for, and had its com- 
 pletion in, the latter. Whoever would impugn the 
 former must, from what has been shown, make the 
 Saviour of mankind a liar, and must fling in His 
 teeth His own charge against the Pharisees of being 
 * a blind leader of the blind.' Such a man must 
 set up his unsupported conception against the 
 established belief of a whole nation for thousands of 
 years, the original recipients of the documents so 
 impugned. 
 
29 
 
 CHAPTER V. 
 
 ORIGIN OF THE NEW TESTAMENT. 
 
 New Testament — St. John says why he wrote — New Testament 
 does not state origin directly — Not infer from Acts that St. Paul 
 wrote anything — Christ's charge and promise to apostles — 
 Their mission described^ Aid promised of complete inspira- 
 tion in speech — Same to be expected in their writings — Paul 
 claims it when writing Epistles — Says he received Gospel by 
 revelation — Peter about Paul's Epistles. 
 
 We have now to pass on to the New Testament, and 
 consider whether it is counted as speaking words 
 more than those of men. 
 
 That it was designed like the Old Testament as 
 a memorial for after times St. John has not obscurely 
 intimated, when he announced the motive that led 
 to the composition of his Grospel. ' These are written 
 that ye might believe that Jesus is the Christ, the 
 Son of Grod, and that believing, ye might have life 
 through His name.' Of this destination of the Sacred 
 Writings for every future age, a striking proof is 
 afforded by the fact that, while combating the errors 
 and heresies of their day, the apostles never descend 
 into details, neither naming the leaders of the here- 
 
30 THE INSPIEATION OF SCEIPTUEE. 
 
 sies, nor describing the factions with which they 
 had to contend. There is an exception to this in 
 St. Paul's letters to Timothy, where he speaks of 
 Hymeneus and Alexander (1 Tim. i. 20), and Hyme- 
 neus and Philetus (2 Tim. ii. 17, 18). But these 
 seem to be remarks of a personal character, addressed 
 to Timothy as a minister of the Church of Christ ; 
 they do not come in a general epistle. And yet it 
 must be admitted that the New Testament affords 
 no direct information as to its origin, and that it is 
 silent as to the collection of its several parts. The 
 sacred writers seem to take no notice of matters 
 respecting which we might have anticipated informa- 
 tion would be given. Thus the Acts, which enter 
 with minuteness into St. Paul's history, give not the 
 slightest hint that he ever wrote an epistle. But 
 there are arguments founded upon external testimony 
 and internal presumption. 
 
 Before our Blessed Lord left this world. He 
 charged His apostles (Matt, xxviii. 19, 20), 'Go ye 
 therefore, and teach all nations. . . . Teaching them 
 to observe all things whatsoever I have commanded 
 you : and, lo ! I am with you alway, even unto the 
 end of the world.' 
 
 And again (Acts i. 8), ' But ye shall receive 
 power, after that the Holy Ghost is come upon you : 
 
ORIGIN OF THE NEW TESTAMENT. 31 
 
 and ye shall be witnesses unto Me both in Jerusalem, 
 and in all Judaea, and in Samaria, and unto the 
 uttermost part of the earth.' 
 
 To which may be added (John xx. 21), ' Peace 
 be unto you ; as My Father hath sent Me, even so 
 send I you.' 
 
 In consequence of this commission the apostles 
 went forth to make disciples of all nations, and to 
 promulgate to them the doctrines, the ordinances, 
 and the mysteries of the kingdom of Grod. They 
 were to bear the keys of the kingdom of heaven, so 
 that whatsoever they should bind or loose upon 
 earth should be bound or loosed in heaven. He 
 had breathed on them, saying, ' Keceive ye the Holy 
 Grhost,' and, so fortified, they could reveal the won- 
 drous character of the Word made flesh, and of the 
 Creator so abased as to take upon Him the form of 
 a creature and to die upon the cross. They reported 
 His inimitable words, and acted as His ambassadors, 
 as if Christ spake by them (2 Cor. v. 20). 
 
 For the performance of this work they had special 
 promises given them, not only on His final departure 
 but on other previous occasions ; as if to assimilate 
 their mission to that of the prophets of old, who 
 always commenced their announcements with the 
 words, ' Thus saith the Lord.' 
 
:j2 the inspieation of sceiptuee. 
 
 Such promises were these : — ^ When they deliver 
 yon up, take no thought how or what ye shall speak ; 
 for it shall be given you in that same hour what ye 
 shall speak. For it is not ye that speak, but the 
 Spirit of your Father which speaketh in you ' (Matt. x. 
 19, 20). 
 
 Again, we have a similar promise (Luke xii. 11, 
 12): 'When they bring you unto the synagogues, 
 and unto magistrates, and powers, take ye no 
 thought how or what thing ye shall answer, or what 
 ye shall say : for the Holy Grhost shall teach you in 
 the same hour what ye ought to say.' 
 
 So again (Mark xiii. 11): ' But when they shall 
 . . . deliver you up, take no thought beforehand 
 what ye shall speak, neither do ye premeditate ; but 
 whatsoever shall be given you in that hour, that 
 speak ye : for it is not ye that speak, but the Holy 
 Grhost.' 
 
 On these different occasions the Lord assured 
 His apostles that the most complete inspiration 
 should regulate their language in the most difficult 
 and important moments of their ministry. 
 
 It is evident, therefore, that if the most entire 
 guidance were assured to them for the dangers of 
 each coming day, to fortify them for all assaults 
 before tribunals, whether of priests, governors, or 
 
ORIGIN OF THE NEW TESTAMENT. 33 
 
 kings ; if they were certified that the very words of 
 their answers should be supplied to them by the 
 operation of the Holy Ghost, it is evident that the 
 same guidance would be vouchsafed to them when 
 they put their words in writing, and continued ' the 
 oracles of Grod.' For in so doing their words would 
 not be for a passing day, but for all succeeding ages ; 
 and it would be the height of absurdity to suppose 
 that the Spirit of Grod should supply them, without 
 any premeditation on their part, with words to address 
 a Festus or an Agrippa, and yet that the suggesting 
 guidance should be withdrawn when they proceeded 
 to express indelibly words for all time, embodying 
 the everlasting Grospel.^ 
 
 We are not without intimation that the apostles 
 themselves considered that, when writing, the same 
 inspiration was guaranteed. 
 
 Take, for instance, St. Paul's own convictions as 
 
 to the origin of his own utterances (Ephes. iii. 3, 4 
 
 5) : ' As I wrote afore in few words ; whereby, when 
 
 ye read, ye may understand my knowledge in 
 
 the mystery of Christ, which in other ages was not 
 
 made known unto the sons of men, as it is now 
 
 revealed unto His holy apostles and prophets by the 
 
 Spirit.' 
 
 ' The above reasoning is Gaussen's. 
 
 D 
 
34 THE INSPIEATION OF SCEIPTUEE. 
 
 In this passage St. Paul distinctly asserts that 
 lie wrote under the guidance of the Holy Spirit, and 
 that his utterance as an apostle is to be placed on a 
 level with that of a prophet. 
 
 Again (Romans xvi. 25, 26), St. Paul writes, 
 ' Now to Him that is of power to stablish you 
 according to my gospel, and the preaching of Jesus 
 Christ (according to the revelation of the mystery, 
 which was kept secret since the world began, but 
 now is made manifest, and by the scriptures of the 
 prophets, according to the commandment of the ever- 
 lasting God, made known to all nations for the obe- 
 dience of faith), &c. In this passage it is to be 
 observed that St. Paul calls the writings which make 
 known the faith ' the scriptures of the prophets,' 
 claiming for them the same acceptance, as being 
 under the same guidance as the prophets of old, who 
 spake as they were moved by the Holy Grhost. 
 
 The same inference might be drawn from the 
 very words with which St. Paul begins his epistles. 
 
 ' Paul, a servant of Jesus Christ, called to be an 
 apostle,' are the words with which he begins the first 
 epistle in the canonical arrangement. ' Paul, an 
 apostle, not of men, neither by man, but by Jesus 
 Christ,' are the first words of the Epistle to the 
 Galatians. ' Paul, an apostle of Jesus Christ by the 
 
ORIGIN OF THE NEW TESTAMENT. 35 
 
 will of God,' are the first words of the Epistle to the 
 Ephesians. He glories in the name of 'apostle,' 
 he considers that office as having the highest of 
 Pentecostal gifts (1 Cor. xii. 28), and that with the 
 aid of such gifts he writes his epistles. 
 
 There is a very remarkable expression in one of 
 the Epistles of St. Peter (2 Peter iii. 15). It was 
 written some twenty or thirty years after the 
 Pentecostal effusion, and from it we should infer that 
 many, if not all, of the books of the New Testament 
 were already in existence. The words are these : 
 ' Our beloved brother Paul also, according to the 
 wisdom given unto him, hath written unto you ; as 
 also in all his epistles, speaking in them of these 
 things, in which are some things . . . which they 
 . . . wrest : as they do also the other Scriptures, unto 
 their own destruction.' From this passage the infer- 
 ence is, that the epistles of St. Paul were already in 
 circulation, had been read aloud in the churches, 
 and St. Peter classes them on a level with the other 
 Scriptures, having the same primal Originator, and 
 entitled to the same acceptance by the Church of 
 God. 
 
 D 2 
 
36 THE INSPIEATION OF SCRIPTURE. 
 
 CHAPTEE VI. 
 
 MODUS OPERANDI OF INSPIRATION. 
 
 How would inspiration be imparted — (1) Visions, such as to 
 Moses, Daniel, Ezekiel, Paul— (2) Voices: when Moses received 
 the Law ; Samuel — (3) Dreams : Jacob's ladder, Joseph with 
 Holy Child, Peter on housetop — (4) Intuitions. 
 
 This Divine infiuence, commonly called inspiration, 
 when applied to any portion of the Holy Scriptures 
 is said in Scripture to make it Ozoirvsva-Tos (2 Tim. 
 iii. 16), the word Osoirvsvarla, indicating the prac- 
 tice, does not, the writer believes, occur in Scripture. 
 Several inquiries at once present themselves. 
 
 1. By what media would the writer or speaker 
 receive his inspiration ? 
 
 2. What phenomena may be observed as attach- 
 ing to that influence ? 
 
 3. To what extent would this inspiration influ- 
 ence the recipients ? 
 
 4. Some reference maybe made to the objections 
 which have been or may be urged against the ac- 
 ceptance of Scripture as inspired. 
 
MODUS OPEKANDI OF INSPIRATION. 37 
 
 1. We have first to consider the 7/ieclia by which 
 inspiration would influence its recipients. 
 
 One of the most frequent methods refen-ed to in 
 Scripture is by means of visions. 
 
 Visions would include any communications con- 
 veyed through an object of sight. Such would be 
 the instruction given to Moses at the burning bush 
 to go forth as the deliverer of his countrymen. Such 
 again would be that in Exod. xiii. 21, 22, ' The Lord 
 went before them by day in a pillar of a cloud, to lead 
 them the way ; and by night in a pillar of fire, to 
 give them light.' ^ 
 
 Another such would be that seen by Daniel and 
 those around him (v. 5) : 'In the same hour came 
 forth fingers of a man's hand, and wrote .... upon 
 the plaster of the wall.' 
 
 Or again, those recorded by Ezekiel, one specimen 
 being (viii. 3), ' And he put forth the form of a hand, 
 .... and the Spirit lifted me up between the 
 earth and the heaven, and brought me in the visions 
 of Grod to Jerusalem,' &c. 
 
 Such also might be called the appearance of our 
 Lord to >S'^. Paul. It has been doubted whether 
 St. Paul actually saw the Lord Jesus when on his 
 
 ' The ' media ' here described are suggested by tlie work of 
 Bishop Hinds. 
 
38 THE INSPIRATION OF SCRIPTURE, 
 
 way to Damascus, but he speaks himself of personal 
 appearances, and makes them the ground of his 
 apostleship. ' Am I not an apostle ? Have I not 
 seen Jesus Christ our Lord ? ' (1 Cor. ix. 1) ; and he 
 distinctly asserts that he received the Grospel which 
 he preached not from any human being, but by re- 
 velation from Jesus Christ Himself (Gralat. i. 12). 
 
 2. Another mode of communication was by voices, 
 and would apply to all revelations communicated by 
 the sense of hearing. These would probably be the 
 most frequent manifestations of spiritual guidance. 
 The recipient saw nothing, but heard a voice unmis- 
 takable and authoritative. Such would be the voice 
 giving Moses the Law from Mount Sinai, and those 
 frequent occasions in the Pentateuch when we have 
 his expression, ' The Lord said unto me ! ' Such 
 would be the manifestations to Samuel when a 
 child. It is called indeed in Scripture a 'vision,' but 
 there does not appear from the context to have 
 been anything actually seen, and thus it will be 
 differenced off from those referred to above under 
 the head of visions. 
 
 3. A third form of direction was by dreams. 
 This form of manifestation, if by night, seems to 
 have been called ovap ; if by day, 'i/co-raais. Of the 
 former kind would be the representation to Jacob in 
 
MODUS OPERANDI OF INSPIRATION. 39 
 
 his dream, the instruction to Joseph to depart with 
 the Holy Child into Egypt, and, again, to return on 
 the death of Herod. 
 
 Of the latter kind would be the manifestation to 
 Peter when he went on the housetop (Acts x. 10). 
 
 4. Another form would be by instinctive impulses, 
 now commonly called intuitions. This form does 
 not appear to have been an address either to the 
 senses or the imagination, but to have operated on 
 the inclinations. There was no perceptible medium, 
 but the instrument felt the power, and according to 
 its energising influence, prophets and apostles spake 
 as they were moved by the Holy Ghost, 
 
40 THE INSPIRATION OF SCRIPTURE. 
 
 CHAPTEK VII. 
 
 PHENOMENA SHOWN BY THE (dsOTrvSVaTOS, 
 
 Phenomena accompanying the above — (1) Influence for a parti- 
 cular purpose, e.g. Elisha, Ahijah, Balaam, man of God to 
 Jeroboam, &c., Paul to go to Jerusalem — (2) Recipient was con- 
 scious — (3) Writers knew origin of utterances — (4) Often not 
 conscious of full meaning : passage of Peter; Ezekiel's case — 
 (5) Did not exempt from personal error : Nathan's mistake • 
 Saul ; Peter at Antioch ; Agabus. 
 
 There were certain phenoTnena which were concomi- 
 tant with, or characteristic of, these Divine influences, 
 as described in Scripture, and which require separate 
 notice. 
 
 1. The influence seems to have been for a par- 
 ticular purpose, and seldom if ever continuous, 
 though this latter feature has been contested, and 
 the reverse stoutly maintained. 
 
 An instance of this would be the case of the 
 prophet Elisha, He seems, according to the sacred 
 narrative, to have been as powerfully influenced by 
 the Spirit of God as any prophet in Scripture. And 
 yet on one occasion we read (2 Kings iv. 27), in 
 
PHENOMENA SHOWN BY THE OsoirvevdTOS. 41 
 
 reference to the Shunammite, ' And when she came 
 to the man of God to the hill, she caught him by 
 the feet : but Gehazi came near to thrust her away. 
 And the man of God said, Let her alone ; for her soul 
 is vexed within her : and the Lord hath hid it from 
 me, and hath not told me.' 
 
 This is at once an admission by the prophet that 
 his power was limited, and that the prophetic gift 
 was not with him at all times. 
 
 In contrast with this would be the case stated 
 (1 Kings xiv. 4, 5) : ' Jeroboam's wife . . . arose, and 
 went to Shiloh, and came to the house of Ahijah : but 
 Ahijah could not see. . . . And the Lord said unto 
 Ahijah, Behold, the wife of Jeroboam cometh to ask a 
 thing of thee for her son ; for he is sick : thus and 
 thus shalt thou say unto her ; for it shall be,' &c. 
 Here we have a piece of information revealed for a 
 specific purpose to a prophet of whom scarcely any 
 other utterances are known, when the information 
 for a parallel case was denied to Elisha ; as if to 
 keep constantly impressed on the recipient's mind 
 that he was but an instrument. Similar to the above 
 might be the case of Balaam, of whose life we have 
 but one episode ; and yet he is on that one occasion 
 made the mouth-piece of a prophecy that lived in 
 the memory of the children of Israel for 1,500 years 
 
42 THE INSPIRATION OE SCEIPTURE. 
 
 (Numb. xxiv. 17). Such also might be the cases of 
 the man of God sent to Jeroboam as he stood by 
 the altar to burn incense, and who gives a distinct 
 utterance (and the only one recorded of him) pro- 
 phetic of Josiah ; also the old prophet that dwelt in 
 Bethel, who became the mouth-piece of a denuncia- 
 tion against the above peccant man of Grod (1 Kings 
 xiii. 2-21). Such maybe considered also the case of 
 St. Paul when (Acts xx. 22, 23) he states, ' I go 
 bound in the spirit unto Jerusalem, not knowing the 
 things that shall befall me there, save that the Holy 
 Grhost witnesseth in every city, saying that bonds 
 and afflictions abide me.' As if the Holy G-host 
 guided him into all truth as to the subjects of his 
 great mission, but did not reveal details of his 
 personal life. 
 
 2. A further particular to be noticed is, that the 
 recipients were in each case in a state of conscious- 
 ness. Jacob when he beheld the ladder, the child 
 Samuel, Joseph when ' warned in a dream,' Peter 
 when in a trance, were thoroughly conscious of all 
 that took place though the bodily action was sus- 
 pended. The impression was permanent, and so 
 felt by the recipient that he acted as if a bodily 
 presence had been before him. This will differ- 
 ence off all Biblical writers from the fiavrscs 
 
PHENOMENA SHOWN BY THE Oeoirvsvaros. 43 
 
 and TTpocfiriTat of heathen divination. The only- 
 exception to the above remark might be 1 Sam. 
 xix. 24. 
 
 3. The writers knew the origin of their utter- 
 ances. ' Thus saith the Lord ' is their habitual 
 prefix ; ' only the word which the Lord giveth me, 
 that will I sj)eak,' is the language of the basest of 
 them (Balaam). Even though the record of his 
 utterance might be contemptuously destroyed, yet 
 the writer at the peril of his life (as Jeremiah) repeated 
 his mission, for he knew it was of God. 
 
 4. Yet, though cognisant of the origin, the 
 speakers were often not cognisant of the full mean- 
 ing of their utterances. There is a very remarkable 
 passage in St. Peter clearly stating this (1 Peter i. 
 10, 11): 'Of which salvation the prophets have en- 
 quired and searched diligently, who prophesied of the 
 grace that should come unto you : searching what, or 
 what manner of time, the Spirit of Christ which was 
 in them did signify, when it testified beforehand 
 the sufi'erings of Christ, and the glory that should 
 follow.' As if the speakers delivered their utterance 
 by an irresistible impulse, and then exerted thereon 
 their mental faculties to fathom the tendency and 
 meaning. 
 
 This would be the case with such utterances as 
 
44 THE INSPIEATION OF SCEIPTUEE. 
 
 those of Ezekiel, when, after delivering his commis- 
 sion (Ezek. XX.), he closes it with the words, 'Ah 
 Lord Grod ! they say of me, Doth he not speak 
 parables ? ' Or, that marvellous case when he was 
 ordered to speak to the people in the morning, and 
 in the evening his wife should die, and yet he was 
 forbidden to shed a tear of lamentation. Such a 
 dealing, while it showed to him and all around that 
 his mission was from God, yet in the process might 
 well appear mysterious, baffling human comprehen- 
 sion. 
 
 5. The inspiring influence did not exempt them 
 from personal error as men, except when so 
 influenced. 
 
 A few instances may be mentioned : — 
 a. When David first conceived the idea of build- 
 ing a temple to the Lord, he mentioned the project 
 to Nathan the prophet, who replied, ' Go, do all that 
 is in thine heart, for the Lord is with thee.' Nathan 
 there spoke simply as an ordinary man ; the project 
 seemed a noble one and worthy of commendation. 
 After this we read that the word of the Lord came to 
 Nathan instructing him to recall his words, adding 
 that the house proposed should be built by David's 
 son and not by David himself (2 Sam. vii. 2-13). 
 
 6. In the history of Saul, after his anointing by 
 
PHENOIMENA SHOWN BY THE Ozoirvsvaros. 45 
 
 Samuel, we are told that Samuel promised liim the 
 gift of the Spirit of God (1 Sam. x. 6), and that so 
 it took place ; yet very soon after occurred the 
 judgment on Saul for the matter of Agag (1 Sam. 
 XV.), and then we are told that the Spirit of the Lord 
 departed from Saul. 
 
 c. So when Samuel was sent to anoint David, his 
 personal inclination would have been to anoint the 
 elder brother (1 Sam. xvi. 6), but a Divine intimation 
 prompted him to do otherwise. 
 
 d. Peter had been breathed upon by our Lord, 
 and received the Holy Ghost ; he had also received 
 the Pentecostal gifts. Yet in personal conduct he 
 was a man, and Paul distinctly states that he with- 
 stood Peter to the face, because he was to be blamed 
 (Galat. ii. 11). 
 
 e. Agabus (Acts xxi. 11) distinctly states that he 
 is speaking by the Holy Ghost when he tells of the 
 troubles awaiting St. Paul, and would seem to be 
 using his Divine knowledge to defeat the Divine 
 purposes. 
 
 The cases of Balaam and the old prophet of 
 Bethel have been already referred to as instances 
 of the prophetic gift existing in men of immoral 
 character, and impelling them even against their 
 own inclinations. 
 
46 THE INSPIRATION OF SCEIPTUEE. 
 
 CHAPTER VIII. 
 
 THEORIES AS TO THE EXTENT OF THE INSPIRING 
 INFLUENCE ON THE RECIPIENT. 
 
 To what extent did inspiration affect recipients — Various theories : 
 1. Coleridge; 2. Morell; 3. Macnaught; 4. Westcott, and 
 Harold Browne ; 5. Ebrard ; 6. Bishop Wilson ; 7. Schleier- 
 macher; 8. Hinds; 9. Tomline ; 10. Lee; 11. Gaussen ; 
 12. Manning ; 13. Wilson, of Clifton ; 14. Pollock. 
 
 After observing the above phenomena, a natural 
 inquiry will be— to what extent shall it be said that 
 dsoirvsva-Tia influences the writers of Scripture. In 
 answer to this have arisen the various theories or 
 definitions which have obtained weight. 
 
 It would be an act of presumption to attempt to 
 sit in judgment, and pronounce authoritatively as to 
 which is to be accepted, to the exclusion of all others. 
 It would seem sufficient for the purposes of this 
 essay to state the various theories or definitions, 
 with such observations upon them as may seem 
 pertinent to their due consideration, 
 
 1. Whatever finds me bears witness that it has 
 
SOME THEORIES STATED. 47 
 
 proceeded from a Holy Spirit : in the Bible there is 
 more that finds me than I have experienced in all 
 other books put together ; but I protest against the 
 doctrine which requires me to believe that not only 
 what finds me, but all that exists in the Sacred 
 Volume, was not only composed by men under the 
 actuating influence of the Holy Spirit, but was 
 likewise dictated by an Infallible IntelHgence, and 
 that they were each and all divinely inspired. — 
 Coleridge. 
 
 2. Inspiration, as applied to the Holy Scriptures, 
 does not include either miraculous powers, verbal 
 dictation, or any distinct commission from God. It 
 consists in the impartation of clear intuitions of 
 moral and religious truth to the mind by extra- 
 ordinary means, a potency which every man to a 
 certain degree possesses. — Morell. 
 
 3. Inspiration is that action of the Divine Spirit 
 by which, apart from any idea of infallibility, all 
 that is good in man, beast, or matter is originated 
 and sustained. — Macnaught. 
 
 4. Westcott (* Introduction of Study of Gospel ') 
 gives no definition, nor does he lay down any distinct 
 theory, but makes some statements, thus — 
 
48 THE INSPIRATION OF SCRIPTUEE. 
 
 ' Inspiration is the correlative of Revelation ; both 
 operations imply a supernatural extension of the 
 field of man's spiritual vision. By inspiration we 
 conceive that man's natural powers are quickened, 
 so that man contemplates the truth with a Divine 
 intuition. By revelation the dark veil is removed 
 from the face of things. Inspiration is the direct 
 intelligible communication of the Divine Will to 
 chosen messengers ; it is bestowed for some special 
 end to which it is exactly proportioned ; it is dyna- 
 TYiical, the human powers of the Divine messenger 
 act according to their natural laws, even when those 
 powers are supernaturally strengthened. Man is not 
 converted into a mere machine ; the purely organic 
 theory rests on no Scripture authority, and is at 
 variance with the whole form and fashion of the 
 Bible.' 
 
 The remarks of Bishop Harold Browne,^ if the 
 writer understands them rightly, are nearly to the 
 same purport. 
 
 5. The Bible contains the Word of Grod ; there 
 exist imperfections in Scripture resulting from 
 limited knowledge, or inadvertence, or defective me- 
 mory in its authors, though these imperfections are 
 often restricted to unimportant matters. — Ebrakd. 
 * Aids to Faith, edited by Archbishop Thomson. 
 
SOME THEORIES STATED. 49 
 
 6. There are degrees of inspiration : inspiration 
 of suggestion, the Spirit dictating minutely every 
 part ; of direction, when it only directs the mind 
 in the exercise of its powers ; of elevation, lifting it 
 up to comprehend truth otherwise unattainable ; of 
 superintendency, checking and controlling the state- 
 ment made. — Bishop Daniel Wilson. 
 
 7. Inspiration consists in aiding the awakenment 
 and elevation of our religious consciousness, in pre- 
 senting to us a mirror of the history of Christ, and 
 in giving us the letter through which the spirit of 
 truth may be brought home to the human heart. — 
 
 SCHLEIERMACHER. 
 
 8. Inspiration is the being miraculously enabled 
 either to receive a Divine revelation or to execute a 
 Divine commission. — Bishop Hinds. 
 
 9. That controlling influence over the writers 
 of Scripture which guaranteed exemption from doc- 
 trinal error. — Bishop Tomline. 
 
 10. Inspiration is that Divine influence under 
 which all the parts of the Bible have been com- 
 mitted to writing, whether they contain an account 
 of extraordinary historical facts, or the narrative of 
 supernatural revelation. — Professor Lee. 
 
 E 
 
50 THE INSPIRATION OF SCEIPTURE. 
 
 11. Inspiration is the term used for the myste- 
 rious power which the Divine Spirit put forth on the 
 authors of the Scripture of the Old and New Testa- 
 ment, in order to their composing them as they have 
 been received by the Church of God at their hands. 
 This miraculous operation of the Holy Ghost had 
 not the writers themselves for its object — these were 
 only His instruments, and were soon to pass away ; 
 its objects were the Holy books themselves. — 
 Professor Gaussen. 
 
 12. Scripture has God for its author, and is 
 inspired not only in faith and morals, but in all its 
 parts which bear on faith, including matters of fact. 
 The books are inspired because the writers were in- 
 spired to write them. They are not inspired books 
 unless they come from inspired wien, — Cardinal 
 Manning. 
 
 13. Inspiration is an illumination in all that 
 concerns religious truth, and the only imaginable 
 revelation is gradual, historical, and accommodated. 
 — Mr. Wilson, of Clifton. 
 
 14. We must hold that the genuine Scriptures 
 are all from God Himself, infallibly sure and true. 
 If it be otherwise, they would be the infinite source 
 of perplexity and confusion, not of truth and unity. 
 — Archdeacon Pollock. 
 
51 
 
 CHAPTER IX. 
 
 EXAMINATION OF THE ABOVE THEORIES. 
 
 Examination of above — Gaussen's closely — Somewhat supported 
 by Christ's use of one word — If parts rejected, where to end ? 
 
 Some diffidence may be naturally felt in attempt- 
 ing to criticise the previous theories, propounded as 
 many of them are by men of established fame. It 
 is hoped that the following remarks thereon may be 
 legitimate : — 
 
 Coleridge's theory (No. 1) if worked out would 
 either make each man a Bible to himself, or would 
 reduce the Bible to a mere ordinary book, not speak- 
 ing with authority, a mere human comj)ilation, to 
 be accepted or rejected without incurring any re- 
 sponsibility either way. 
 
 2. Morell's is a denial of any miraculous element. 
 If accepted, then the writers who tell us positively 
 that they 'heard a voice saying' or saw a hand, &c., 
 must be taxed as fabricators of falsehood. 
 
 3. The third (Macnaught's) is open to numbers 
 of objections — perhaps the most fatal is that the 
 Bible ceases to be a guide ; each man is himself the 
 
 £ 2 
 
52 THE INSPIRATION OF SCRIPTURE. 
 
 decider of what is good. He does not learn from 
 his Bible, but the reverse. 
 
 4. Westcott's views are very obscure, if that 
 description may be pardoned. They seem to be 
 open to two objections. If inspiration be considered 
 simply dynamical — i.e. an expansion of a man's 
 natural powers — it would be expected that the same 
 man would be at all times and for all purposes in- 
 spired. And yet they distinctly state at times ' the 
 Lord hath hid it from me.' 
 
 Westcott also flatly denies that the speaker or 
 writer is ever a mere machine. Instances have been 
 mentioned above which, if true in fact, reduce the 
 speaker to a mere instrument, such, for instance, as 
 the revelations of Ezekiel. With such cases West- 
 cott's theory seems not to be reconcilable. 
 
 Theories 5 and 7. Those of Ebrard and Schleier- 
 macher would make inspiration dependent on a man's 
 purity of heart ; if one man has a purer heart than 
 another he must be more inspired. So that if a 
 man of the present generation were to be found of 
 higher religious tone and more consistent life than 
 an apostle — say St. Peter — he would have a higher 
 intuition of Divine things, and know Christian truth 
 more infallibly. 
 
 Mr. Wilson's theory (No. 1 3) seems to have been 
 
EXAMINATION OF THE ABOVE THEORIES. 53 
 
 devised from the unwillingness to admit any miracu- 
 lous element in religion. That is the fashionable 
 scepticism of the day, and the definition or explana- 
 tion seems ' accommodated ' thereto. But such 
 accommodation would appear to be contrary to fact. 
 ' God who at sundry times, and in divers manners, 
 spake in times past to the fathers by the prophets, 
 hath in these latter days spoken to us by His Son.' 
 That Son promised to His apostles that the Holy 
 Ghost should put into their mouths what to speak, 
 and, by inference, what to write. But one of the 
 apostles distinctly states that prophecy (as under- 
 stood in Scripture) should cease. That Son also 
 promised to His apostles that He would be with 
 them always, even to the end of the world. But 
 surely that comforting assurance has no reference to 
 inspiration such as we have been considering, and will 
 not justify the assertion made by this theorist that it 
 is ' continuous.' If so, the most extravagant claims as 
 to absolution, indulgences, the incorporation of new 
 dogmas — as the immaculate conception — must be 
 accepted as being valid developments of inspiration. 
 Of all the above theories, two stand out as pre- 
 eminently deserving attention : — 
 
 1 . That inspiration is plenary and verbal. 
 
 2. That it guarantees freedom from doctrinal error. 
 
54 THE INSPIKATION OF SCRIPTURE. 
 
 CHAPTER X. 
 
 EXAMINATION OF THEORIES (continued). 
 
 Objections to Gaussen — Text undecided — Books disputed — 
 Passages stating not facts — Writers reduced to machines — 
 Church of England gives no definition — Falls back on Scrip- 
 ture — Three passages quoted — Inference — Tomline's defini- 
 tion a safe one. 
 
 The most potent exponent of plenary and verbal 
 inspiration is Professor Gaussen. Though this 
 theory is most vehemently attacked at the present 
 day, there is more to be said in its favour than may 
 at first sight appear. One instance may be given. 
 For observe how our Saviour will build a whole 
 argument on a single word. 
 
 On a memorable occasion the Jews took up 
 stones to stone Him. He remonstrated, and they 
 answered, ' For a good work we stone Thee not, but 
 for blasphemy, and because that Thou, being a man, 
 makest thyself God.' His reply is this : ' Is it not 
 written in your laiu, I said. Ye are gods ? If he 
 called them gods, to whom the Word of God came, 
 and the Scripture cannot be broken ; say ye of Him, 
 whom the Father hath sanctified, and sent into the 
 
EXAMINATION OF THEORIES. 55 
 
 world, Thou blasphemest ; because I said, I am the 
 Son of God ? ' It is with the former part of this 
 passage that we are concerned. 
 
 a. Christ, being charged with blasphemy, rested 
 for His defence on a simple appeal to the Scriptures, 
 and to their letter. It was open to Him to have 
 met the charge by other arguments, but He simply 
 answered, ' It is written,' as in the case previously 
 alluded to of His temptation, and of course such 
 an appeal was utterly worthless if whatsoever was 
 written was not the very Word of God. 
 
 b. It is to be observed further that the Saviour 
 did not say, * Is it not written in the Psalms ? ' from 
 which the quotation is taken (Ps. Ixxxii.), but, ' Is it 
 not written in your Laiv ? ' Their Scriptures were 
 commonly included under the title of the Law, the 
 Prophets, and the Psalms, and our Saviour, by using 
 the expression, ^ Is it not written in your Law?' 
 appears to maintain that the whole volume of 
 Scripture was equally at His service, and that He 
 could cite any portion of it as of supreme and infal- 
 lible authority. 
 
 This appeal would have been valueless, it would 
 have been dishonest, if any portion, if a single word, 
 was open to exception. 
 
 c. Be it observed further that Christ builds His 
 
56 THE INSPIRATION OF SCRIPTUEE. 
 
 argument, not on the passage, but on a single %voTd, 
 the word 'gods.' The force of His argument lies in 
 the use of that word by the Psalmist. In the first 
 verse of that Psalm David says, ' God standeth in the 
 congregation of the mighty ; He judgeth among the 
 gods,' and now he repeats, ' I have said, Ye are gods, 
 «... but ye shall,' &c. David makes it a personal 
 remark, and our Saviour's cavillers might have said 
 that David was not an inspired prophet, he wrought 
 no miracle to establish such a claim, and whenever 
 he personally wished to know the will of Grod, it was 
 revealed to him through the agency of a prophet or 
 seer. This passage, spoken as it was in bitter irony, 
 "might have been cavilled at as of no inspired weight 
 on that account, and yet it was not objected to by 
 the Christ's bitterest opponents. 
 
 d» The phrase moreover is in the highest degree 
 figurative. It is thought to have been an expression 
 borrowed from the heathen. The Psalm itself is a 
 poem, called forth by some act of magisterial oppres- 
 sion, and the Psalmist is rebuking their tyranny. 
 
 Putting all these points together — that the 
 passage in question was not a prominent one in 
 the writings of the Psalmist, that the Psalmist's 
 writings gain the character of inspiration by being 
 included in the Law, that the passage is poeticalj 
 
EXAMINATION OF THEORIES. 57 
 
 and the single word relied on is figurative in charac- 
 ter, and might be counted as David's own rather than 
 a suggested one — yet we see that on that little word 
 in that little poem Christ was prepared to base His 
 whole mission from His Father. His opponents 
 called Him a blasphemer, and He was one in reality 
 if that word cited in His defence did not justify His 
 claim ; but it ivas cited because it was in the 
 * Scripture that cannot be broken.' 
 
 It has been objected to this, and to other refer- 
 ences to our Saviour's quotations and inferences, that 
 He spake as and with the prejudices of a Jewish 
 Kabbi, and that He ' accommodated ' Himself to 
 His hearers. Both these statements may be flatly 
 denied. He never claimed to speak, nor was re- 
 cognised as speaking, as a Jewish Eabbi, and He 
 never ' accommodated ' Himself to His hearers. His 
 whole life and teaching were a protest against the 
 system of * accommodation ' practised by the professed 
 instructors of His day. Had He stooped to it per- 
 haps He had not died.^ 
 
 So that on the whole we may state that, with 
 such an instance before us of our Saviour's use of 
 one word, the argument for the Verbal Inspiration 
 
 * The above reasoning is, in the main, Archdeacon Pollock's. 
 
58 THE INSPIEATION OF SCRIPTURE. 
 
 of Scripture is very strong, and its opponents incur 
 a very grave responsibility. 
 
 The theory gathers weight from the natural 
 inquiry of its supporters : If we once commence 
 striking out words and passages from the received 
 Scriptures, for whatever reasons, doubtless satisfac- 
 tory to the objectors, where will it end ? Under the 
 process of excision the Old Testament, and much of 
 the New Testament, will vanish as did early Koman 
 history under the axe of Niebuhr. The pious mind 
 will have no guide of authority, the grieving heart 
 nothing whereon to lean, for the very props which 
 may have been the comfort and stay of thousands 
 will be ruthlessly torn away. 
 
 Against this view of the extent of inspiration 
 objections can be easily raised. 
 
 1. ((x) That the very words whose plenary in- 
 spiration is so stoutly insisted on are often of 
 doubtful validity, (b) The text of some parts is 
 admittedly corrupt ; whole passages are thought to 
 be spurious, as in the Epistles of St. John, (c) 
 Whole books have been the subject of debate as to 
 their admissibility or retention in the Sacred Canon. 
 (d) And it is still, and perhaps ever will be, an open 
 question whether St. Matthew ever wrote in Greek — 
 i.e. whether the Grospel, of which the advocates of 
 
EXAMINATION OF THEORIES. 59 
 
 this theory maintain every word to be inspired, is 
 actually a gospel at all. How, then, shall we insist 
 on Verbal Inspiration as to words, whose existence, 
 as it were, hangs in the balance ? 
 
 2. The defender of this theory is often put to 
 considerable difficulty in dealing with such passages 
 as ' The sun knoweth his going down,' ' He hath 
 made the round world so fast,' &c., and numbers of 
 others. These come under the cognisance of the 
 expositor, who can, in many cases, account for them 
 satisfactorily under other aspects of inspiration than 
 the theory before us. 
 
 3. It is also objected that the writers of Scrip- 
 ture according to this theory are reduced to mere 
 machines, an objection strongly dwelt upon by 
 writers entitled to great respect ; yet this objection 
 may not be considered so weighty if it be remembered 
 how frequently the recipient of inspiration, though 
 conscious, was at times certainly a mere instrument. 
 What else was Ezekiel when he said, ' I spake to the 
 people in the morning, and at evening my wife died.' 
 He was a sign to his countrymen, but he delivered 
 a message mechanically, of which he himself knew 
 not the full import. 
 
 It is to be observed that the Church of England 
 nowhere lays down any definition or dogmatic state- 
 
60 THE INSPIEATION OF SCRIPTUKE. 
 
 ment of inspiration. In the sixth Article she asserts 
 that ' Holy Scripture containeth all things necessary 
 to salvation : so that whatsoever is not read therein, 
 nor may be proved thereby, is not to be required of 
 any man, that it should be believed as an article of 
 the Faith, or be thought requisite or necessary to 
 salvation.' She also rehearses the Nicene Creed, 
 which asserts that the Holy Ghost spake by the 
 prophets. But the Church nowhere lays down to 
 w^hat extent the Holy Grhost spake by the prophets, 
 using the word prophet in its wider meaning. The 
 Church seems thus to throw us back on Scripture : 
 ' that holy men of Grod spake as they were moved 
 by the Holy Ghost ; ' and again, ' From a child thou 
 hast been taught to know the Scriptures, which are 
 able to make thee wise unto salvation ; ' also, ' All 
 Scripture is given by inspiration of God, and is pro- 
 fitable for doctrine, for reproof, for correction, for 
 instruction in righteousness.' 
 
 These three passages, whilst they assert the 
 highest claim for the authority of Scripture, seem to 
 point out the grand purposes which should be the 
 primary at least, if not the sole, objects of our con- 
 sideration in perusing its pages: that it is able to 
 make us wise unto salvation, and that it is profitable 
 for doctrine and guidance of life. It is from dis- 
 
EXAMINATION OF TIIEOEIES. 61 
 
 regard of this prime object that many have criticised 
 its pages as if it professed to be a guide to astronomy, 
 geology, and physical science generally. These are 
 left for man's own development, just as he has de- 
 veloped the architecture with which he raises his 
 buildings, or the clothing that covers his person 
 Putting all together, most thoughtful and moderate 
 minds will accept the view of inspiration laid down 
 by Bishop Tomline, that, ' Inspiration is that guiding 
 and controlling operation of the Holy Ghost, by 
 which the writings of Scripture are guaranteed from 
 doctrinal error.' Some of the other theories quoted 
 above centre round this, even Cardinal Manning's. 
 For that writer in explaining his view as to what in 
 Scripture is binding on the faith of a Catholic, whilst 
 he refers to the councils of his Church as ultimate 
 authority, is careful to append the saving clause ' de 
 fide et moribusJ Such a description in no way 
 detracts from the dignity of Scripture, it does not 
 attempt to limit or define what Scripture, and the 
 Church under its guidance, have not defined, and it 
 avoids the great danger of attempting to prove too 
 much. 
 
62 THE INSPIKATION OF SCEIPTURE. 
 
 CHAPTER XI. 
 
 SOME OBJECTIONS. 
 
 Peculiar difficulties — Office of expositor — Two stated. 
 
 It is not within tlie scope of this essay to refute or 
 explain the various cavils raised against portions of 
 KScripture. Such are — the Mosaic cosmogony, the 
 difficulties about the Deluge, the story of Joshua 
 commanding the sun to stand still, the conduct 
 of Deborah commending assassination, and others. 
 Nor is it our province to state whether Paul spoke as 
 a man or by inspiration when he requested his cloke 
 and parchments to be brought, or such a passage as 
 1 Cor. vii. 25^ where he appears (but in fact only 
 appears) to speak doubtfully as to the advice he 
 tenders. All these are matters of exegesis, and come 
 rather under the cognisance of the expositor of Scrip- 
 ture. In many cases they have received satisfactory 
 answers ? Take, for instance, the case of Deborah. 
 
 It has been said, Here is a prophetess leading the 
 armies of the people of God against their foes, and 
 
OBJECTIONS TO DEBORAH, ETC. 63 
 
 when she is told that the commander of the opposing 
 army has been assassinated under circumstances from 
 which human nature recoils, this inspired prophetess 
 exults in the deed and holds it up for admiration. 
 This transaction has been severely commented on and 
 deservedly so, but it has been cited as an instance 
 against * all Scripture ' being ' given by inspiration of 
 Grod.' That is an unfair view of the case. Deborah 
 was a prophetess inspired for a particular purpose — 
 to rouse her countrymen to manly patriotism against 
 their grinding oppressor. She was not a writer of 
 Scripture, and is no more to be held up for imitation 
 than Samson subsequently. Who would hold up 
 Samson as a model ? and yet the Spirit of Grod was 
 upon him for a particular purpose. Deborah's con- 
 duct is recorded, and it is abundantly instructive for 
 correction. It indicates the moral degradation to 
 which a community may sink, that, as with the 
 people so with the priests, the moral vision will be- 
 come distorted, and the primary feelings of humanity 
 extinguished. The passage is rightly written for our 
 learning, for our correction, but not for imitation. 
 
 (Bishop Wordsworth and others give different 
 explanations from the above.) 
 
 Nothing has been said about the modes by which 
 Scripture has been preserved through ages, of itself 
 
64 THE INSPIRATION OF SCRIPTURE. 
 
 no slight argument for its acceptance ; nor, again, on 
 the grounds on which the Sacred Canon has been 
 formed. The Canon has been taken as accepted ; the 
 grounds for its acceptance have been stated satisfac- 
 torily by successive writers. 
 
 Taking Scripture as we receive it, our sole inquiry 
 has been — How comes it that this Volume in our 
 hands has marked its progress through the world 
 with such emphasis ? what does it say of itself, and 
 what does that account mean ? 
 
65 
 
 CHAPTEK XII. 
 
 INSPIRATION TO BE EXPECTED. 
 
 Inspiration a thing reasonably to be expected — Its acceptance 
 will depend on state of Christian belief for time being. 
 
 A FEW remarks may close the whole. 
 
 It may be assumed that this whole world is the 
 work of a Supreme Intelligent Being. We may 
 assume this as proved to us by the argument from 
 design and from final causes. Now, as no intelligent 
 man is indifferent to the work of his hands, it cannot 
 be supposed that the Author of all intelligence is 
 indifferent to His work. 
 
 So also, every intelligent maker of a machine 
 contrives it for a purpose, and the more intricate the 
 mechanism, the more persistently will he be con- 
 sidered to have had his purpose in view ; its success 
 gladdens him, its failure is a cause of vexation. 
 
 The Grreat Maker of the universe must have had 
 a purpose in view in our creation, must feel pleasure 
 in the accomplishment of the purpose, or disappointed 
 (if the term may be allowed) at our failure. 
 
 r 
 
66 THE INSPIRATION OF SCEIPTUEE. 
 
 But how are men to know that purpose ? 
 
 The knowledge must be imparted by the Creator 
 to the creatures of His hands. Yet everything the 
 Creator does is by means ; if not visible Himself, He 
 must work by instruments. He worketh hitherto in 
 the sustentation of the world by instruments, although, 
 from the regularity of His work, the perverse mind 
 will sometimes dwell on the secondary as if it were 
 the primary or originating cause. By instruments 
 must He make known His will to His creatures, if 
 they are to effect the purpose of their creation. 
 There could be no other instrument so fitting as men 
 themselves ; chosen by the Divine mind for the pur- 
 pose, and yet distinctly understanding, and their 
 hearers distinctly understanding, that the voice that 
 speaks to them is from God. 
 
 And this is the whole theory of inspiration ; it 
 should commend itself to a fair mind as forcibly as 
 the conviction that all things spring from and are 
 controlled by a Great First Cause. 
 
 The weight to be attached to inspiration, the 
 reverence for the books which its influence is said to 
 pervade, will rise or fall with the purity or the gross- 
 ness of the Church of Christ, their keeper. When the 
 love of purity and the zeal for truth die, or are at 
 least on the wane, and the God that made and 
 
BELIEF WILL SURVIVE. 6/ 
 
 redeemed men is counted an intruder on their joys, 
 then the Sacred Books sink in estimation, and are 
 treated as ' devised fables,' and not even ' cunningly 
 devised.' 
 
 When a young student of Divinity hears the 
 Bible, which he has been taught from his childhood 
 to hold in reverence, put on the level of a Latin 
 Grammar and pulled to pieces as a Latin Grammar, 
 let not his heart be dismayed. The same thing has 
 occurred over and over again in the history of the 
 Church of God, and yet the oracles of God have 
 survived. They will survive still. For the oppo- 
 nent of inspiration, as of all miraculous agency, is in 
 this dilemma : viz. that by upsetting or stamping 
 out one difficulty, he involves himself in a greater. 
 As I sit writing now, there is a void space between 
 me and the wall of my room. It is a hard thing for 
 me to believe that all at once a solid mass should 
 arise in that void by, as Scripture here affirms, a 
 Creator's hands. Yet it is a harder thing still to 
 believe that such a solid mass could arise without 
 any agent. I believe the received account of a 
 Great First Cause as the more credible of the two. 
 
 It will be with inspiration as it has ever been 
 with the Sacraments of Christ. 
 
 When His faith dies and His love waxes cold, 
 
68 . THE INSPIRATION OF SCRIPTURE. 
 
 then the baptismal covenant becomes degraded to 
 the mere giving a name, an outward form and no 
 more, and the Eucharist sinks into an indifferent 
 ceremony. When faith revives and the Spirit of 
 Grod breathes again on the dry bones and gives them 
 life, then the sacred records become treated with 
 solemn awe, as the Visions of the Son of Man. It 
 will be for the instruments who by their profession 
 are called upon to feed the Church of God, to show 
 that the storehouse of their food is the inexhaustible 
 treasure-house of God. 
 
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J^:PI^zxJ 1885. 
 
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