They have authority, because they have been where we have not been, and seen what we have not seen. But they have not infallibility, because, as the apostle says, they have this treasure in earthen vessels. This divine knowledge is contained in a finite, and therefore fallible mind. But we see by means of our former ill.u.s.trations that to grant their fallibility does not detract at all from their authority.

And again, their authority is certified to us exactly as in the other instances. They come recommended by external testimony, and on the strength of that testimony we confide in them and try them. If we find that they are not able to teach us, they cease to be authorities to us.

But if we find that they are full of truth, they become our guides and teachers, and their authority is more and more confirmed; that they are good and true guides, is evidenced by their being able to guide us. They lead us into deeper depths of truth and love. They become the teachers of their race. The centuries which pa.s.s add more and more weight to their authority. They inspire us, therefore they are themselves inspired. It is no more necessary, after this, to prove their inspiration, in the sense which I have given, than to prove that the sun shines.

One remarkable ill.u.s.tration of this process, by which the test of Scripture, as inspired, is that it should be profitable for doctrine, reproof, and instruction, is to be found in the Epistle of Barnabas.

Barnabas introduced Paul to the apostles at Jerusalem, and is called, in the book of Acts, a good man, and full of the Holy Ghost. He was sent on a mission to Antioch by the apostles; afterwards was specially pointed out by the Holy Ghost to go with Paul on his mission. (Acts 13:2.) He is styled a prophet in this place, and we read that the Holy Spirit said, "Separate me Barnabas and Saul for the work whereunto I have called them."

During this mission Barnabas seems to have been the more important of the two, for at Lystra the people called _him_ Jupiter, and Paul Mercury.

Barnabas and Paul appeared before the first council at Jerusalem; and the apostles, in their letter, say, "Our beloved Barnabas, and a man that has hazarded his life for the name of the Lord Jesus." Now, this Barnabas, called an apostle in the book of Acts, companion of Paul, sent on a mission by the Holy Spirit, and commended by the apostles at Jerusalem, was believed by the early Church to have written an Epistle. It is quoted as his, seven times by Clement of Alexandria, in the second century, three times by Origen, and by other writers.

Accordingly, it was originally included in the New Testament, and for nearly four hundred years made a part of it. The oldest ma.n.u.script of the New Testament in the world, supposed to have been written in the fourth century, contains the Epistle of Barnabas; and one reason for believing the ma.n.u.script so old, is that it _does_ contain it. This ma.n.u.script was found by the celebrated German critic Tischendorf, in 1859, in the convent of St. Catharine, at Mount Sinai. Why, then, is not this Epistle of Barnabas printed in our New Testament? Whoever reads it will easily see the reason. It is because it does not deserve to be there; it does not have the marks of a high inspiration; it is made up in a great degree of quotations from the Old Testament, of imitations of St. Paul, and of allegories. It evidently dropped out of the Bible by its own weight. It had every opportunity offered it to become a part of sacred Scripture; but being tried by Paul's test, it was found not to be profitable for doctrine, reproof, or anything else, and so the copyists saved their time, labor, and vellum by leaving it out. It was received on testimony, and discarded after experience. It had authority at first, because of its supposed author; it lost it afterwards, by means of its empty self.

This, then, is the authority of the writers of the Bible. It is the authority of inspired men-men who have been into spiritual regions where most men have not gone, and seen what most men have not seen. It is not infallibility. They are capable of mistakes and error. Their being in the Bible is only so far a proof that they are inspired, as it gives the testimony of the Church that it has found the proofs of inspiration in their writings. The Christian community has followed the apostolic direction, and tried the spirits whether they were of G.o.d or not, and has come to the conclusion that these New Testament writers have the marks of inspiration. For you will observe that the present code of the New Testament was gradually formed, and that not by the votes of councils or the decisions of bishops, but by the feelings of the Christian community.

An inward instinct, and no external authority, presided over the collection of the Scriptures, gradually dropping out some books (like Barnabas, Hermas, and the Revelation of Peter), and taking in others.

So the Christian Church says to us, of the New Testament, "Here is a book concerning which we testify that the writings in it are profitable for doctrine; that its writers have superior knowledge in regard to spiritual things; that they are inspired men, who have been taken up into a region where most men have never gone, and seen what most men have never seen, and therefore _know_ more than most of us about spiritual truth."

But you may say, "If inspiration gives _knowledge_, and these writers are inspired, then they do more than believe or think what they say about G.o.d, duty, and immortality. They _know_; and if they _know_, does not that mean that they are infallible?" No, knowledge is not infallibility. It is true that inspiration gives knowledge, while speculation only gives opinion.

This is the reason why inspired men speak with authority, and philosophers without it. But knowledge, though it gives authority, does not give infallibility.

A Frenchman _knows_ the French language; still he may make mistakes in speaking it. The man from California knows that country, but he may be mistaken about it. Thus, if these writers are not infallible, they may make mistakes; and if so, how are we to distinguish between their truth and their error? This is a fair question: let us try to answer it.

Let us return to our former comparison of travellers and their guide. How are you to distinguish between your guide's knowledge and his errors?

Probably, when your guide begins to be uncertain as to the way, he will show his uncertainty in his behavior. He will become doubtful, hesitating, undecided; he will, by and by, supposing him honest, begin to express his uncertainty, and say, "I am not quite sure of this path."

It is just so with inspired writers. While their inspiration runs in a full tide, they speak confidently; they are distinct in their statements.

Again, if your guide begins to speak of things outside of his province, he does not carry much authority. If Leatherstocking discusses Shakespeare, or the pilot begins to talk about politics, his opinions carry no weight except what is inherent to them.

So when the writers of the Bible, leaving themes of religion and morals, describe natural objects, as the leviathan or behemoth, we give no more credit to their descriptions than we should to those of any other writer of their day.

A question would arise here whether history was a subject of inspiration or not; that is, whether an inspired writer, when he comes to speak of historic facts, has any more authority than another. There may be some way by which past events might be presented by inspiration to the mind of one caught up by the spirit into another world. But the writers of the Old and New Testament are careless about dates and numbers, and do not seem to be made accurate by any special gift. I should, therefore, incline to the opinion that the historic books of the Bible have no authority except that of their reasonableness and conformity to what we might believe on other grounds. As fragments of history, coming from so remote a past, they are invaluable, when we treat them as simple, honest records of what was then believed or known.

Take, for instance, the story of the deluge, and compare it with similar stories in other mythologies. We find it so corroborated by these, that we may believe that there is a basis of reality in it.

-- 8. The Christian Prepossession.

It is a great thing to read a book with expectation instead of distrust.

Expectation opens the mind to light, and makes it easy to see. Distrust closes it. If I have read Shakespeare till I feel sure of his poetic inspiration, then I read with expectation all he writes; I am looking for truth and beauty, and so I find it. If I had never read Shakespeare, nor heard of him, and Hamlet were put into my hand, I should probably be displeased with something or other, and throw it aside, and so lose the deepness and loveliness of that wonderful creation. How much we find in the words of Jesus and Paul, because we read them with expectation and hope! because we read them always looking for what is deep and high!

Nevertheless many persons recommend a contrary course. They say that we ought to forget all that has been told us about the Book, and read it as if we had never seen it before. But this method is neither practicable nor desirable. It is impossible to look at the Bible as though it were an unknown book; impossible to forget that it is the text book of Christianity; regarded as sacred by millions of our fellow-men; the source of spiritual and moral life to the world for the last fifteen hundred years; that our parents and friends have found in it strength for duty, comfort in trial, hope in the hour of death. You might as well tell the child who begins to study geography to forget that he lives in America, or when he studies the history of the United States, to forget that it is the history of his own land. Nor would it be desirable to study the New Testament thus. For it is this grand belief concerning it which makes us desire to study it at all. Were it not for this belief it might be occasionally read by a student in the interest of science, but never by the ma.s.s of the community. Faith in its divine origin and divine purpose, causes it to be read in families, schools, churches, to be used as a manual of prayer in the closet, and to grow familiar in every home. The Book is surrounded by a traditional halo of wonder, reverence, and hope, and this gives us motive and power with which to read it. If a cold criticism, a sceptical spirit, shall ever succeed in causing the New Testament to be regarded as a common book, on the natural plane of human thought, full of errors and imperfections, inspired only as Plato is inspired, then it will be read as Plato is read, that is, by one man in a million. It is not desirable to lose the reverence which causes us to expect extraordinary truth and good in certain books, men, and inst.i.tutions; for so we lose the best motive power of the soul; so life becomes tame, the day empty, and events unmeaning.

It is, therefore, perfectly right for the Church to surround Christ and Christianity with this divine aureola of reverence and wonder, not exaggerating it, but neither understating it. For this wonder and reverence, when legitimate, is a great treasure of spiritual life, animating and elevating, which the Church possesses in order that it may communicate it. It is continually proclaiming its good news; constantly a.s.serting that through Christ G.o.d has given it a divine peace; that in Christ there is a marvellous truth and beauty; and that the Gospels and Epistles, which contain his life and truth, have a strange power of raising us above ourselves, and bringing us into communion with an eternal world. When this is said, not by rote, or as a mere form, but from sincere conviction, the spirit of faith creates faith, and faith is the great motive which leads to action.

As it is the duty of the Church to excite our interest in the New Testament, by declaring its own love and respect for it, so it is right for the student of the New Testament to give a certain preliminary weight to this testimony of the Church in commencing his study. This is what we call the Christian prepossession. And it regards the New Testament exactly as when a friend whose judgment we respect earnestly recommends to us some book which he has read, and which has done him good. He recommends it to us as a good book, and he recommends it with enthusiasm. His enthusiasm produces in us a desire to become acquainted with the book, and a certain hope that we shall find in it what our friend has found. This hope leads on towards fruition, and is one of its conditions. It ought not, therefore, to be relinquished; but neither should it lead us to accept blindly everything which we are told. We must look with our own eyes, think with our own mind, feel with our own heart.

To wish to come to the study of the Bible without prepossession in its favor is, therefore, a foolish wish; for, without prepossession in its favor, we should have little motive for studying it at all. It is our faith in the Bible that leads us to read it; and faith here, as everywhere, is the motive power which reason has only to guide and restrain. Faith is the brave steed which carries us forward, full of fire and full of pride. Reason is the bridle by which he is guided, supported, and restrained. There is a story of a thief so skilful that he could steal a man's horse from under him without his knowing it, and so leave him holding the bridle in his hand, and supposing himself to be still on horseback. So are those deceived who think to live by reason without faith. The motive power of their life has been taken away from them, and they do not know it; they suppose that they can ride with a bridle and saddle, without a horse.

To read the New Testament to any purpose, we must, therefore, read with the faith that there is some great good to be got from it. But what is the true foundation of this faith? Is it legitimate, or is it an illusion? The basis of this faith is to be found in the fact that the Bible has done so much, and is doing so much, for the world-a fact which cannot be stated better than in these words of one who is not commonly supposed to have too high a reverence for the Bible:-

"This collection of books has taken such a hold on the world as no other. The literature of Greece, which goes up like incense from that land of temples and heroic deeds, has not half the influence of this book from a nation alike despised in ancient and modern times. It is read of a Sabbath in all the ten thousand pulpits of our land. In all the temples of Christendom is its voice lifted up week by week. The sun never sets on its gleaming page. It goes equally to the cottage of the plain man and the palace of the king. It is woven into the literature of the scholar, and colors the talk of the street. The bark of the merchant cannot sail the sea without it, no ship of war go to the conflict but the Bible is there. It enters men's closets; mingles in all the grief and cheerfulness of life. The affianced maiden prays G.o.d in Scripture for strength in her new duties; men are married by Scripture. The Bible attends them in their sickness; when the fever of the world is on them. The aching head finds a softer pillow when the Bible lies underneath. The mariner, escaping from shipwreck, clutches this first of his treasures, and keeps it sacred to G.o.d. It goes with the pedler in his crowded pack; cheers him at eventide, when he sits down dusty and fatigued; brightens the freshness of his morning face. It blesses us when we are born; gives names to half Christendom; rejoices with us; has sympathy for our mourning; tempers our grief to finer issues. It is the better part of our sermons. It lifts man above himself; our best of uttered prayers are in its storied speech, wherewith our fathers and the patriarchs prayed. The timid man, about awaking from this dream of life, looks through the gla.s.s of Scripture, and his eye grows bright; he does not fear to stand alone, to tread the way unknown and distant, to take the death-angel by the hand, and bid farewell to wife, and babes, and home. Men rest on this their dearest hopes. It tells them of G.o.d, and of his blessed Son; of earthly duties and of heavenly rest. Foolish men find it the source of Plato's wisdom, and the science of Newton, and the art of Raphael.

Men who believe nothing else that is spiritual believe the Bible all through; without this they would not confess, say they, even that there was a G.o.d."-_Theodore Parker, Discourse of Religion._

A book which exercises this great influence over our fellow-men ought to be approached with reverence. It is for the same reason that we approach with faith and expectation the writings of Shakespeare and Milton. We read them expecting to find in them great truths, and this expectation enables us to find them. "Seek and ye shall find" is the law. How often we should have been disappointed and dissatisfied with such books, and have thrown them aside impatiently, had we not remembered the great universal testimony to their surpa.s.sing excellence!

This Christian prepossession is, however, only a general confidence that there is something exceedingly good in the New Testament; that it is a book containing in some way a divine revelation, in some way or other inspired, in some way likely to be a great help and comfort to our spiritual nature, and the best guide we can have for this life and towards the next. It is an expectation of all this, an expectation based on the testimony of mankind. So far it is a reasonable expectation. So far it is right and just to entertain it. It is the natural inheritance to which we were born, by being born Christians. To throw it away, or to try to throw it away, would be as though one should try to throw away the habits of civilization which he inherits by being born in a civilized community, and try to go back and start as a savage. It is neither more futile nor more foolish in the one case than in the other.

But, though this Christian prepossession is a perfectly legitimate one with which to begin, it is not a legitimate one in which to remain. It is our business, by the free action of our intellect, to change this general and vague expectation into a distinct opinion of one kind or another.

Protestantism allows us to take our faith in the Bible from the Church, but not to take from the Church our opinions about the Bible. Faith may, and ought to be, received, but opinions are to be formed. An opinion or belief received from another man is his opinion, and not ours.

With regard to any other book this would be self-evident. For example, suppose that I have never read the play of Hamlet. I hear it universally spoken of as one of the greatest works of the human intellect. That naturally and properly creates in my mind the expectation of finding it so. It produces the general belief that it is a great work of genius. But suppose that, besides this general expectation, I should also accept from my neighbors their particular opinions concerning the play. I hear them say that it is more philosophical, but less dramatic, than Macbeth; that the character of Hamlet is overcharged with intellect, and the like. If, now, I adopt and repeat these opinions, without having read the play, it is evident that I am only a parrot or an echo. It is evident that they are not _my_ opinions at all, and that they indeed interfere with my having any opinions. Fifty thousand echoes of a voice leave us only one voice and fifty thousand echoes.

This distinction between faith and opinion, which we have already spoken of, is of the utmost practical importance. We may add here that, for want of it, intellectual people try to go to the study of the Bible without faith in the Bible, and religious people think they must accept all their opinions from others, and take them in ready made. It is not absolutely essential to have opinions; but if we do have them, they ought to be our own. Faith must be received, opinions must be formed.

All persons, therefore, ought to form opinions for themselves about the New Testament. They may bring to the work a faith in the New Testament, as being in some sense or other a revelation, as being written in some way or other by inspired men, as being somehow or other a holy book, the legitimate source of spiritual life, moral goodness, and inward peace.

-- 9. Conclusion.

If the views given in this chapter are reasonable, we shall conclude that Orthodoxy is right in maintaining the supreme excellence and value of the Christian Scriptures, but wrong in claiming for them infallible accuracy.

It is right in saying that they are written by inspired men, but wrong in considering this inspiration a guarantee against all possible error or mistake. It is right in calling the Bible "The Holy Scripture," but wrong in denying to the scriptures of other religious some divine influx and some religious life. It is right in asking that the Bible be read with faith and expectation; wrong in demanding for it unreasoning, uncritical submission. Let reverence for its spirit and criticism of its letter go hand in hand; for reverence and criticism, faith and reason, docility to great masters and freedom in seeking for ourselves, are antagonist, indeed, but not contradictory. They are not hostile, but helpful, though acting in opposite directions-like the opposition of the thumb and fingers in the human hand, which makes of it such a wonderful servant of the thought. They belong to the group of sisterly powers which the Creator has placed in the human soul-varied, complex, like and unlike.

"Facies non omnibus una, Nec diversa tamen, qualis decet esse sororum."

CHAPTER VI. ORTHODOX IDEA OF SIN, AS DEPRAVITY AND AS GUILT.

-- 1. The Question stated.

We now approach the orthodoxy of Orthodoxy-the system of sin and redemption, which const.i.tutes its most essential character. The questions. .h.i.therto treated-the natural and supernatural, miracles, the Scriptures-belong to universal religion. On these points heretics and the Orthodox may agree. But the essence of heresy, in the eyes of an Orthodox man, is to vary from the standards of belief in regard to sin and salvation.