Who Wrote the Bible? Part 15

The ways in which these errors and variations arose are easily explained. The men who copied these ma.n.u.scripts were careful men, many of them, but all of them were fallible. Sometimes they would mistake a letter for another letter much like it, and change the form of a word in that way; sometimes there would be two clauses of a sentence ending with the same word, and the eye of the copyist, glancing back to the ma.n.u.script after writing the first of these words, would alight upon the second one, and go on from that; so that the clause preceding it would be omitted. Sometimes in copying the continuous writing of the uncial ma.n.u.scripts, mistakes would be made in dividing words. For example, if a number of English words, written in close order, with no s.p.a.ces between them, were given you to copy, and you found "infancy," you might make two words of it or one; and if you were a little careless you might write it "in fancy" when it should be "infancy," or _vice versa_. A case might arise in which it would be difficult for you to tell whether it should be "in fancy" or "infancy." Such uncertainties the copyists encountered, and such mistakes they sometimes made.

Mistakes of memory they also made in copying, just as I sometimes do when I undertake to copy a pa.s.sage from Mr. Westcott or Mr. Davidson into one of these chapters. I look upon the book, and take a sentence in my mind, but perhaps while I am writing it down I will change slightly the order of the words, or it may be put a word of my own in the place of another that much resembles it, as "but" for "though," or "from" for "out of," or "doubtless" for "without doubt." I try to copy very exactly, but there are, unquestionably, now and then such slips as these in my quotations. And such mistakes were made by the copyists of the Old Scriptures.

There are some instances of intentional changes. Sometimes a copyist evidently subst.i.tuted a word that he thought was plainer for one that was more obscure; a more elegant word for one less elegant; a grammatical construction for one that was not grammatical.

Other differences have arisen from the habit of some of the copyists or owners of ma.n.u.scripts of writing glosses, or brief explanatory notes, on the margin. Some of these marginalia were copied by subsequent scribes into the text, where, in our version, they still remain. Some of them, however, were removed in the late revision.

The great majority of these errors are, however, as I have said, extremely unimportant; and nearly all of them seem to have arisen in the ways I have suggested--through simple carelessness, and not with any intent of corrupting the text.

The translations of the Bible which were made in early days into other languages than our own must be dismissed with the briefest mention. The most important version of the Old Testament was the Septuagint, of which nothing more needs to be said.

You will remember that the Hebrew was a dead language while our Lord was on the earth, the Jews of Palestine speaking the Aramaic. For their use, translations of the Hebrew into the Aramaic, called Targums, were made.

There is a great variety of these, and there are many opinions about their age; but it is not likely that the oldest of them was committed to writing before the second century A. D. They are curious specimens of the translator's work, combining text and commentary in a remarkable manner. Additions and changes are freely made; the simple sentences of the old record are greatly expanded; not only is a spade generally called a useful ligneous and ferruginous agricultural implement, but many things are said concerning the aforesaid spade which Moses or David or Isaiah never dreamed of saying.

For example, in Judges v. 10, the Hebrew is literally translated in our English Bible thus: "Speak, ye that ride on white a.s.ses, ye that sit in judgment and walk by the way." The Targum of Jonathan expatiates thereon as follows: "Those who had interrupted their occupations are riding on a.s.ses covered with many colored caparisons, and they ride about freely in all the territory of Israel, and congregate to sit in judgment. They walk in their old ways, and are speaking of the power Thou hast shown in the land of Israel," etc. This may be p.r.o.nounced a remarkably free translation; and the Targums generally evince a similar liberality of sentiment and phraseology.

Besides these, the ancient translations of the Bible, which must be mentioned, are the Old Latin, made in the second century, out of which, by many revisions, grew that Latin Vulgate which is now used in the Catholic ritual; an ancient Syriac version of about the same age; two Egyptian versions, in different dialects, made in the third century; the Pes.h.i.+to-Syriac, the Gothic, and the Ethiopic in the fourth, and the Armenian in the fifth; besides several later translations, including the Arabic and the Slavonic. These ancient translations are all of value to modern scholars in helping them to reach more certain conclusions respecting the nature of the Sacred Scriptures and the right reading in disputed pa.s.sages.

The ages which we have been traversing in this chapter--when the Bible was a ma.n.u.script--were ages of great darkness. The copies of the book were few, and the common people could neither possess them nor read them. It is hard for us who have had the book in our hands from our infancy, who have gone to it so freely for light in darkness, for comfort in sorrow, for wisdom to work with, for weapons to fight with, to understand how men could have lived the life of faith without it; how a G.o.dly seed could have been nourished in the earth without the sincere milk of the word for them to feed on.

It was indeed a great privation that they suffered, but we must not suppose that they were left without witness. For there is another and even a clearer revelation than the written word, and that is a G.o.dly life. G.o.dly lives there were in all these dark times; and it was at their fires that the torch of gospel truth was kindled and kept burning.

There may be reason for a question whether we have not come to trust in these times too much in a word that is written, and to undervalue that other revelation which G.o.d is making of his truth and love in the characters of his children. For it is only in the light that Christ is constantly manifesting to the world in the lives of men that we can see any meaning in the words of the book. "The Christian," says Dr.

Christlieb, "is the world's Bible." This is the word that is known and read of men. Let it be our care to make it, not an infallible, but a clear, an adequate, and a safe revelation of the truth and love of G.o.d to men.

CHAPTER XIII.

HOW MUCH IS THE BIBLE WORTH?

Of the Bible as a book among books, of the human elements which enter into its composition, some account has been given in the preceding chapters. But in these studies the whole story of the Bible has not been told. There is need, therefore, that we should enlarge our view somewhat, and take more directly into account certain elements with which we have not hitherto been chiefly concerned.

Our study has, indeed, made a few things plain. Among them is the certainty that the Bible is not an infallible Book, in the sense in which it is popularly supposed to be infallible. When we study the history of the several books, the history of the canon, the history of the distribution and reproduction of the ma.n.u.script copies, and the history of the versions,--when we discover that the "various readings"

of the differing ma.n.u.scripts amount to one hundred and fifty thousand, the impossibility of maintaining the verbal inerrancy of the Bible becomes evident. We see how human ignorance and error have been suffered to mingle with this stream of living water throughout all its course; if our a.s.surance of salvation were made to depend upon our knowledge that every word of the Bible was of divine origin, our hopes of eternal life would be altogether insecure.

The book is not infallible historically. It is a veracious record; we may depend upon the truthfulness of the outline which it gives us of the history of the Jewish people; but the discrepancies and contradictions which appear here and there upon its pages show that its writers were not miraculously protected from mistakes in dates and numbers and the order of events.

It is not infallible scientifically. It is idle to try to force the narrative of Genesis into an exact correspondence with geological science. It is a hymn of creation, wonderfully beautiful and pure; the central truths of monotheistic religion and of modern science are involved in it; but it is not intended to give us the scientific history of creation, and the attempt to make it bear this construction is highly injudicious.

It is not infallible morally. By this I mean that portions of this revelation involve an imperfect morality. Many things are here commanded which it would be wrong for us to do. This is not saying that these commands were not divinely wise for the people to whom they were given; nor is it denying that the morality of the New Testament, which is the fulfillment and consummation of the moral progress which the book records, is a perfect morality; it is simply a.s.serting that the stages of this progress from a lower to a higher morality are here clearly marked; that the standards of the earlier time are therefore inadequate and misleading in these later times; and that any man who accepts the Bible as a code of moral rules, all of which are equally binding, will be led into the gravest errors. It is no more true that the ceremonial legislation of the Old Testament is obsolete than that large portions of the moral legislation are obsolete. The notions of the writers of these books concerning their duties to G.o.d were dim and imperfect; so were their notions concerning their duties to man. All the truth that they could receive was given to them; but there were many truths which they could not receive, which to us are as plain as the daylight.

Not to recognize the partialness and imperfection of this record in all these respects is to be guilty of a grave disloyalty to the kingdom of the truth. With all these facts staring him in the face, the attempt of any intelligent man to maintain the theoretical and ideal infallibility of all parts of these writings is a criminal blunder. Nor is there any use in loudly a.s.serting the inerrancy of these books, with vehement denunciations of all who call it in question, and then in a breath admitting that there may be some errors and discrepancies and interpolations. Perfection is perfection. To stoutly affirm that a thing is perfect, and then admit that it may be in some respects imperfect, is an insensate procedure. Infallibility is infallibility. The Scriptures are, or they are not, infallible. The admission that there may be a few errors gives every man the right, nay it lays upon him the duty, of finding what those errors are. Our friends who so st.u.r.dily a.s.sert the traditional theory can hardly be aware of the extent to which they stultify themselves when their sweeping and reiterated a.s.sertion that the Bible can _never_ contain a mistake is followed, as it always must be, by their timid and deprecatory, "hardly ever." The old rabbinical theory, as adopted and extended by some of the post- Reformation theologians, that the Bible was verbally dictated by G.o.d and is absolutely accurate in every word, letter, and vowel-point, and that it is therefore blasphemy to raise a question concerning any part of it, is a consistent theory. Between this and a free but reverent inquiry into the Bible itself, to discover what human elements it contains and how it is affected by them, there is no middle ground. That it is useless and mischievous to make for the Bible claims that it nowhere makes for itself,--to hold and teach a theory concerning it which at once breaks down when an intelligent man begins to study it with open mind--is beginning to be very plain. The quibbling, the concealment, the disingenuousness which this method of using the Bible involves are not conducive to Christian integrity. This kind of "lying for G.o.d" has driven hundreds of thousands already into irreconcilable alienation from the Christian church. It is time to stop it.

How did this theory of the infallibility of the Bible arise? Those who have followed these discussions to this point know that it has not always been held by the Christian church. The history of the canon, told with any measure of truthfulness, will make this plain. The history of the variations between the Septuagint and the Hebrew shows, beyond the shadow of a doubt, that this theory of the unchangeable and absolute divinity of the words of the Scripture had no practical hold upon transcribers and copyists in the early Jewish church. The New Testament writers could not have consistently held such a theory respecting the Old Testament books, else they would not have quoted them, as they did, with small care for verbal accuracy. They believed them to be substantially true, and therefore they give the substance of them in their quotations; but there is no such slavish attention to the letter as there must have been if they had regarded them as verbally dictated by G.o.d himself. The Christian Fathers were inclined, no doubt, to accept the rabbinical theories of inspiration respecting the Old Testament; but they sometimes avoid the difficulties growing out of manifest errors in the text by a theory of an inner sense which is faultless, frankly admitting that the natural meaning cannot always be defended. As to the early Reformers, we have seen how freely they handled the Sacred Writings, submitting them to a scrutiny which they would not have ventured upon if they had believed concerning them what we have been taught. It was not until the period succeeding the Reformation that this dogma of Biblical Infallibility was clearly formulated and imposed upon the Protestant churches. As taught by Quenstedt and Voetius and Calovius, the dogma a.s.serts that "not only the substance of truth and the views proposed in their minutest detail, but even the identical words, all and in particular, were supplied and dictated by the Holy Ghost. Not a word is contained in the Holy Scriptures which is not in the strictest sense inspired, the very interpunctuation not excepted....

Errors of any sort whatever, even verbal or grammatical, as well as all inelegancies of style, are to be denied as unworthy of the Divine Spirit who is throughout the primary author of the Bible." [Footnote: _The Doctrine of Sacred Scripture_, ii. p. 209.] This view was long maintained with all strictness, and many a man has been made a heretic for denying it. Within the last century the form of the doctrine has been somewhat modified by theologians, yet the substance of it is still regarded as essential orthodoxy. Dr. Charles Hodge, in his "Theology,"

vol. i. p. 152, says, "Protestants hold that the Scriptures of the Old and New Testaments are the word of G.o.d, written under the inspiration of G.o.d the Holy Ghost, and are therefore infallible, and consequently free from all error, whether of doctrine, of fact, or of precept." And again (p. 163), "All the books of Scripture are equally inspired. All alike are infallible in what they teach." Such is the doctrine now held by the great majority of Christians. Intelligent pastors do not hold it, but the body of the laity have no other conception.

Whence is it derived? Where do the teachers quoted above get their authority for their affirmations?

Not, as we have seen, from any statements of the Bible itself. There is not one word in the Bible which affirms or implies that this character of inerrancy attaches to the entire collection of writings, or to any one of them.

The doctrine arose, as I have said, in the seventeenth century, and it was in part, no doubt, a reflection of the teaching of the later rabbins, whose fantastic notions about the origin of their sacred books I have before alluded to. It was also developed, as a polemical necessity, in the exigencies of that conflict with the Roman Catholic theologians which followed the Reformation. The eminent German scholar and saint, Professor Tholuck, gives the following account of its origin:

"In proportion as controversy, sharpened by Jesuitism, made the Protestant party sensible of an externally fortified ground of combat, in that same proportion did Protestantism seek, by the exaltation of the outward authoritative character of the Sacred Writings, to recover that infallible authority which it had lost through its rejection of infallible councils and the infallible authority of the Pope. In this manner arose, _not earlier than the seventeenth century_, those sentiments which regarded the Holy Scripture as the infallible production of the Divine Spirit--in its entire contents and its very form--so that not only the sense but also the words, the letters, the Hebrew vowel points, and the very punctuation were regarded as proceeding from the Spirit of G.o.d." [Footnote: _Theological Essays_, collected by George R. Noyes.] The fact that the doctrine had this origin is itself suspicious. A theory which is framed in the heat of a great controversy, by one party in the church, is apt to be somewhat extreme.

The strength of the doctrine lies, however, in the fact that it is a theological inference from the doctrine of G.o.d. "G.o.d is the author of the Bible," men have said; "G.o.d is omniscient; he can make no mistakes; therefore the Book must be infallible. To deny that it is infallible is to deny that it is G.o.d's book; if it is not his book it is worthless."

Or, putting it in another form, they have said, "The Bible is an inspired book. G.o.d is the source of inspiration. He cannot inspire men to write error. Therefore every word of the inspired book must be true."

This is what the logicians call an _a priori_ argument. The view of what inspiration is, and of what the Bible is, are deduced from our theory of G.o.d. It amounts to just this: If G.o.d is what we think him to be, he must do what seems wise to us. This is hardly a safe argument.

Doubtless we would have said beforehand that if G.o.d, who is all-wise and all-powerful, should create a world, he would make one free from suffering and every form of evil. We find, however, that he has not made such a world. And it may be wiser for us, instead of making up our minds beforehand what G.o.d must do, to try and find out what he has done. It might seem to us, doubtless, that if he has given us a revelation, it must be a faultless revelation. But has he? That is the question. We can only know by studying the revelation itself. We have no right to determine beforehand what it must be. We might have said with equal confidence, that if G.o.d wished to have his truth taught in the world, he would certainly send infallible teachers. He has not done so. The treasure of his truth is in earthen vessels, to-day. Has it not always been so?

The trouble in this whole matter arises from the fact that men have made up their theories of the Bible out of their ideas about G.o.d, and have then gone to work to fit the facts of the Bible to their preconceived theories. This has required a great deal of stretching and twisting and lopping off here and there; the truth has been badly distorted, sometimes mutilated. The changed view of the Bible, which greatly alarms some good people, arises from the fact that certain honest men have determined to go directly to the Bible itself and find out by studying it what manner of book it is. They have discovered that it is not precisely such a book as it has been believed to be, and the answer that they make to those who hold the old theory about it is simply this: "We cannot believe what you have told us about the Bible, because the Bible contradicts you. It is because we believe the Bible itself that we reject your theory. We believe that the Bible is an inspired book, nay, that it is by eminence The Inspired Book; but when you ask us 'What is an inspired book?' instead of making up a definition of inspiration out of our own heads, we only say, 'It is such a book as the Bible is,' and then we proceed to frame our definition of inspiration by the study of the Bible. Therefore, when you say that inspiration must imply infallibility, we answer, No; it does not; for here is The Inspired Book and it is not infallible."

In what sense the book is inspired we may be able, after a little, to see more clearly. For the present I only desire to point out the sources of the traditional doctrine of the Bible, and the sources of the new doctrine. The one is the result of the speculations of men about what the Bible must be; the other is the result of a careful and reverent study of the Bible itself.

What, then, do we find the Bible to be?

I. It is the book of righteousness. No other book in the world fixes our thoughts so steadily upon the great interest of character. Whatever else the Bible may show us or may fail to show us, it does keep always before us the fact that the one great concern of every man is to be right in heart and in life. Righteousness tendeth to life; righteousness is salvation; Jehovah is He who loveth righteousness and hateth iniquity, and in his favor is life; these are the truths which form the very substance of this revelation. It is quite true that in the application of this principle to the affairs of every day, the early records show us much confusion and uncertainty; the definitions of righteousness which sufficed for the people of that time would not suffice for us at all; but the fact remains that the only interest of this Book in the individuals and the races which it brings before us is in their loyalty or disloyalty to that ideal of conduct which it always lifts up before us. Righteousness is life; righteousness is salvation; this is the one message of the Bible to men. There are rites and ceremonies, but these are not the princ.i.p.al thing; "To obey is better than sacrifice, and to hearken than the fat of rams." "He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy G.o.d?" This great truth of the Bible has been but imperfectly apprehended, even among modern Christians; there is always a tendency to make the belief in sound dogma, or the performance of decorous rites, or the experience of emotional raptures the princ.i.p.al thing; but the testimony of the Bible to the supremacy of character and conduct is clear and convincing, and the world is coming to understand it.

Now for any man who cares for the right, to whom character is more precious than anything else in the world, this book is worth more than any other book can be. Even the Old Testament narratives, indistinctly as they reveal the real nature of true conduct to us in this day, show us plainly the fact that nothing else in the world is to be compared with it; and the struggles and temptations of the heroes of that old book are full of instruction for us; their failures and follies and sins admonish and warn us; their steadfastness and fidelity inspire and hearten us.

II. The Bible is the record of the development of the kingdom of righteousness in the world. Man knows intuitively that he ought to do right; his notion of what is right is continually being purified and enlarged. The Bible is the record of this moral progress in the one nation of the earth to which morality has been the great concern. We have seen, clearly enough, the imperfection of the ethical standards to which the early Hebrew legislation was made to conform; we have also seen that this legislation was always a little in advance of the popular morality, leading it on to purer conceptions and better practices. The legislation concerning divorce, the legislation regulating blood- vengeance, recognizes the evils with which it deals and accommodates itself to them, but always with the purpose and the result of giving to men a larger thought and a better standard. Laws which conformed to our moral ideal would have been powerless to control such a semi-barbarous people as the Hebrews were when they came out of Egypt. The higher morality must be imparted little by little; one principle after another must be drilled into their apprehension; they could not well be learning more than one or two simple lessons at a time, and while they were learning these, other coa.r.s.e and cruel and savage practices of theirs must be "winked at," as Paul says. Against any rule more strict at this early time the Hebrews would have revolted; the divine wisdom of this legislation is seen in this method which takes men as they are, and does for them the thing that is feasible, patiently leading them on and up to higher ground. If you would seize a running horse by the rein and stop him, you had better run with him for a little. This homely parable ill.u.s.trates much of the Old Testament legislation which we find so defective, when judged by our standards.

It is in this larger sense that we see the signs of divinity in this old Book. It is a book of inspiration because it is the record of an inspired or divinely guided development; because the life it shows as unfolding is divine; because the goal to which we see the people steadily conducted in its vivid chapters is the goal which G.o.d has marked for human progress; because it gives us the origin and growth of the kingdom of G.o.d in the world.

"Whence came," asks one, "and of what manner of spirit is this _anti- historic_ power in Israel and the Bible? Some inner principle of development struggles against the outward historical environment, and will not rest until it prevails. What was it which selected Israel, and in one narrow land, while all the surrounding country was sinking, lifted man up in spite of himself? which along the course of one national history carried on a progressive development of religious life and truth, while other peoples, though taught by many wise men and seers, and not without their truths, still can show no one connected and progressive revelation like this?" [Footnote: _Old Faiths in New Light_, p. 81.]

What is the power that has wrought all this but the divine Power? If you ask for a proof of the existence of G.o.d, I point you to the life of the Jewish people as the Bible records it. _That history is the revelation of G.o.d._ In the record of this nation's life, in its privileges and its vicissitudes, its captivities and its restorations, its blessings and its chastenings, its inst.i.tutions and its laws, its teachers and its legislators, its seers and its lawgivers, in all the forces that combine to make up the great movement of the national life, I see G.o.d present all the while, shaping the ends of this nation, no matter how perversely it may rough-hew them, till at last it stands on an elevation far above the other nations, breathing a better atmosphere, thinking worthier and more spiritual thoughts of G.o.d, obeying a far purer moral law, holding fast a n.o.bler ideal of righteousness,--polytheism gradually and finally rooted out of the national consciousness; the family established and honored as in no other nation; woman lifted up to a dignity and purity known nowhere else in the world; the Sabbath of rest sanctified; the principles of the decalogue fastened in the convictions of the people, the sure foundations laid of the kingdom of G.o.d in the world.

We are quite too apt unduly to disparage Judaism. Doubtless the formalism that our Lord found in it needed rebuke; its wors.h.i.+p and its morality were yet far away from the ideal when Jesus came to earth; nevertheless, compared with all the peoples round about them even then-- compared with cla.s.sic Greeks and n.o.ble Romans--the ethical and spiritual development of the Jews had reached a higher stage. It is not extravagant to claim for this race the moral leaders.h.i.+p of the world.

Hear Ernest Renan, no champion of orthodoxy, as you know: "I am eager, gentlemen,"--I quote from a lecture of his on "The Share of the Semitic People in the History of Civilization,"--"to come at the prime service which the Semitic race has rendered to the world; its peculiar work, its providential mission, if I may so express myself. We owe to the Semitic race neither political life, art, poetry, philosophy, nor science. _We owe to them religion._ The whole world--we except India, China, j.a.pan, and tribes altogether savage--_has adopted the Semitic religions."_ Speaking then of the gradual decay of the various pagan faiths of the Aryan races, Renan continues: "It is precisely at this epoch that the civilized world finds itself face to face with the Jewish faith. Based upon the clear and simple dogma of the divine unity, discarding naturalism and pantheism by the marvelously terse phrase, 'In the beginning G.o.d created the heavens and the earth,' possessing a law, a book, the depository of grand moral precepts and of an elevated religious poetry, Judaism had an incontestable superiority, and it might have been foreseen then that some day the world would become Jewish, that is to say, would forsake the old mythology for monotheism."

[Footnote: _Religious History and Criticism,_ pp. 159, 160.]

Here is the testimony of a man who can be suspected of no undue leanings toward the religion of the Bible, to the fact that the world is indebted for its great thoughts of religion to the Semitic races, and chiefly to the Hebrew race; that the religion of Judaism, brought into comparison with the other religions, is incontestably superior. Now any man who believes in religion and in G.o.d must believe that the people to whom such a task was committed must have been trained by G.o.d to perform it.

The history of this nation will then be the history of this training.

That is exactly what the Old Testament is. No disputes over the nature of inspiration must be suffered to obscure this great fact. The Old Testament Scriptures do contain in biography and history, in statute and story and song and sermon, the records of the life of the nation to which G.o.d at sundry times and in divers manners was revealing himself; which he was preparing to be the bearer of the torch of his own truth into all the world. And now I ask whether anybody needs to be told that these records are precious, precious above all price? Are there any authentic portions of them that any man can afford to despise? Is not every step in the progress of this people out of savagery into a spiritual faith, matter of the profoundest interest to every human soul?

Even the dullness and ignorance and crudity of this people,--even the crookedness and blindness of their leaders and teachers, are full of instruction for us; they show us with what materials and what instruments the divine wisdom and patience wrought out this great result. What other book is there that can compare in value with this book, which tells us the way of G.o.d with the people whom he chose, as Renan declares, to teach the world religion? And when one has firmly grasped this great fact, that the Bible contains the history of the religious development of the Jewish people under providential care and tuition, how little is he troubled by the small difficulties which grow out of theories of inspiration! "We can listen," says Dr. Newman Smyth, "with incurious complacency while small disputants discuss vehemently the story of the ark or Jonah's strange adventure.... After all the work of the critics, the Bible still remains, the great, sublime, enduring work of the Eternal who loves righteousness and hates iniquity."

[Footnote: _Old Faiths in New Light_, pp. 60, 61.]

But what have I been vindicating? The Bible? Nay, I have carefully restricted my argument to the Old Testament. It is in behalf of the Old Testament writings alone that I have sought to establish this exalted claim. What I have shown you is only the pedestal on which the beauty and strength of the Bible rests, the enduring portals which open into the glory that excelleth. The Old Testament shows us the progressive revelation of G.o.d to the Jewish people; the New Testament gives us the consummation of that work, the perfect flower of that growth of centuries. After shadows and hints and refracted lights of prophecy, breaks at last upon the world the Light that lighteth every man! When the fullness of time had come, G.o.d sent forth his Son. It was for this that the age-long discipline of this people had been preparing them.

True, "He came to his own, and they received him not," but where else in the world would the seed of his kingdom have found any lodgment at all?

The mult.i.tude rejected him, but there was a remnant who did receive him, and to whom he gave power to become the sons of G.o.d. So the word of G.o.d, that had been painfully and dimly communicated to the ancient people in laws and ordinances and prophecies, in providential mercies and chastenings, in lives of saints and prophets and martyrs, was now made flesh, and dwelt among men full of grace and truth, and they beheld his glory.

It is here that we find the real meaning of the Bible. "The end," as Canon Mozley has so strongly shown, "is the test of a progressive revelation." Jesus Christ, who is himself the Word, toward whom these laws and prophecies point, and in whom they culminate, is indeed the perfect Revelation of G.o.d. From his judgment there is no appeal; at his feet the wisest of us must sit and learn the way of life. With his words all these old Scriptures must be compared; so far as they agree with his teachings we may take them as eternal truth; those portions of them which fall below this standard, we may pa.s.s by as a partial revelation upon us no longer binding. He himself has given us, in the Sermon on the Mount, the method by which we are to test the older Scriptures. When we refuse to apply his method and go on to declare every portion of those old records authoritative, we are not honoring him. The mischief and bane of the traditional theory is that it equalizes things which are utterly unlike. When it says that "all the books of the Scripture are equally inspired; all alike are infallible in what they teach," it puts the Gospels on the same level with Deuteronomy and Ecclesiastes and Esther. The effect of this is not to lift the latter up, but to drag the former down. They are not on the same level; it is treason to our Master Christ to say that they are alike; the one is as much higher than the other as the heavens are higher than the earth.

It is here, then, in the simple veracious records that bring before us the life of Christ, that we have the very Word of G.o.d. Whatever else the four Gospels may or may not be, they certainly do contain the story of the Life that has been for many centuries the light and the hope of the world. It is the same unique Person who stands before us in every one of these narratives,--