BOOK I.

DOES THE BIBLE PERMIT US TO REGARD ITS TEACHING AS INFALLIBLE?

CHAPTER 1.

THE INSPIRED BOOK, AND ITS SUPPOSED INFALLIBILITY.

SECTION 1.-Importance of ascertaining the Meaning of Inspiration as a Characteristic of Holy Writ.

WHEN a volume is placed in our hands with the solemn and very important information that this Holy Book is the Inspired Word of God, and with the further assurance that all its contents are the whole extant Scriptures which have been given by inspiration of God, the question naturally arises in our mind-what is the meaning of the verb "inspire," whose derivatives, the participial adjective "inspired," and the noun "inspiration," are used with such apparent force in these religious assertions?

แ

The verb and its derivatives are by no means uncommon in expressions which, at first sight, seem to have little or no connexion with religion. Thus we hear of one man being inspired by patriotism, another by awe, and a third by music, and the "inspiration of poetry" is by no means a rare phrase. Let us not, however, be misled by a premature inquiry into the so-called secular or profane meaning of these terms; but let our first inquiry be as to their signification when they occur in religious applications.

SECTION 2. No Definition to be found, ready to hand, in

Scripture.

THE "Inspiration" of Scripture! What is meant by this use of the word? Ultimately we shall endeavour to frame a definition of this term by examining the several meanings which it bears in the usage of the sacred penmen; but, in the meanwhile, if we seek for a logical answer to our question, it will not be found in Holy Writ—at least, not in the form of a definition; for the Bible is written throughout in popular, familiar phraseology, and not in the way of any philosophical system. One may find many rich and imaginative descriptions in the Bible, but not a single logical or scientific definition. Thus, if we adopt an accurate and idiomatic translation of a passage in Paul's second letter to Timothy, we may obtain a graphic and impressive account of the usefulness of Inspiration in the words "Every divinely "inspired writing" (besides the sanctity which attaches to it as originating with God) "is also profitable for instruction, for "reproof, for correction, for education in righteousness, in order "that the man of God may be thoroughly fitted for every good "work." This is an exquisitely fine description of the uses of an inspired writing; but the passage manifestly fails to tell us what is the precise and essential meaning of divine inspiration, and so fails to be a definition.

SECTION 3.-Definitions of "Inspiration," in the Dictionaries of Johnson, Richardson, Robinson, Eden, and Webster.

IF, then, in the absence of any Scriptural definition, we desire to ascertain the signification of this term, as it is employed in our own language with reference to the Bible, the most natural method will be to consult a good English Dictionary. Upon doing this, the great Johnson tells us that, in a religious sense, "inspiration" means "the infusion of ideas "into the mind by a superior power;" and he quotes from Dr. Watts a fuller statement of this definition, regarded from the Christian stand-point: "Inspiration is when an over"powering impression of any proposition is made upon the "mind by God himself, that gives a convincing and indubit"able evidence of the truth and divinity of it: so were the prophets and apostles inspired." Such were Dr. Johnson's

46

definition and illustration of our word. To the same effect, Dr. Richardson, in his truly scholarlike English Dictionary, tells us that the meaning of the verb "inspire," in its religious acceptation, is "to give, grant, or bestow, the Spirit; (metaphorically) to infuse the Spirit; to actuate, guide, or direct by the Spirit; to animate."

66

On looking to another class of dictionaries, which are either written in the religious interest of parties, or are concerned with the modern and now popular meaning of terms, rather than with their old English usage like Dr. Richardson, or their derivative signification like Johnson, we find Dr. Robinson, in his Theological Dictionary,* defining Inspiration as "the conveying of certain extraordinary and supernatural "notices and motions to the soul," in such a manner that every inspired writing is free from error, that is, from ma"terial error.' Mr. Eden, in his well-known Churchman's Theological Dictionary,† defines "Inspiration" as "the breath"ing into the soul of man, by the Holy Ghost, of certain 'supernatural ideas or emotions;" and he goes on to say that, although there have been different opinions as to whether the inspiration of Scripture is plenary or limited, the meaning of the word, with reference to the Bible, is "the divine dictation "of truth to the minds of the sacred writers, whereby they "were not only preserved from error, but specifically in"structed to communicate certain truths which God would "make known to man." Similarly, Dr. Webster, in his Dictionary of the English language, defines Inspiration, when spoken of the Scripture writers, as "the supernatural influence "of the Spirit of God on the human mind, by which prophets, apostles, and sacred writers, were qualified to set forth divine "truth without any mixture of error."

แ

Now, the careful observer of these two classes of definitions cannot fail to notice that-whichever of the parties may be the more correct in the sense they attach to the word with which we are interested-whichever party, Johnson and Richardson, on the one hand, or Robinson, Eden, and Webster, on the other, may be the more in accordance with truth or antiquity-there is a notable difference between their two classes of definition; inasmuch as the latter party put prominently forward the idea, that protection from all error (or, in Publisher, Longman & Co., London, 1815. Published by J. W. Parker, London, 1845,

one word, infallibility) is an essential element in the meaning of the term Inspiration as applied to Scripture; whereas Johnson and Richardson wholly omit to notice any such idea as being contained in the word. We are far from implying that infallibility was never included in the ideas connoted, as logicians would say, by the term Inspiration, until after Johnson's time. The Homilies and vast masses of earlier literature show the contrary. But we point to this omission of infallibility from the definition of Inspiration given in two of our best dictionaries as noteworthy; and we ask, which class of the definitions is the best representative of our modern popular religious opinion?

SECTION 4.-The Signification popularly attached to
"Inspiration.'

IN answering this question we shall not weary the reader with quotations from the numerous modern treatises on Inspiration; but we may refer to the manner in which the Bible, as the inspired Word of God, is constantly used in the pulpit, in conversation, and even in the compositions of some among our best speakers and writers. However abstruse the mooted points of philosophy may be-however there may be a large weight of probabilities preponderating against a conclusion-however surrounded by difficulties that conclusion may be; yet, if only the speaker or the writer can bring a single passage of Scripture to bear against his adversary's position, and in favour of his own, he knows that his point is gained. He will have carried conviction to the minds of most of his hearers; and, if he be a religious man, he will in all probability himself believe that there is no further room for doubt his mind, like that of his audience, has parodied and adopted the ancient tyrannical watchword of the Church-The Bible has spoken, and the case is settled.

What can support this practice of proving the improbable by a text, except the general belief that every verse—yea, every word, in the Bible is infallible? If, in an argument, we should rely solely on a quotation from Locke, or Aristotle, or Cicero, or the Institutes of Justinian, we should be required to prove that the alleged dictum of these or any other wise but fallible men, was an instance in which they wrote wisely, and

was not one of the numerous errors into which all men have fallen. But it is not so in quoting Scripture. Make it appear that a text applies to your case, and that one text will save you all further trouble; because your adversary and your audience are not prepared to avow that they doubt the infallibility of the inspired volume. This state of things is too notorious to require further argument. Rightly or wrongly, the popular mind regards infallibility as a conspicuous and essential element in the idea of Inspiration.

SECTION 5.-The Duty of promulgating Clear Views on this Subject.

Now, we believe Inspiration, and especially the Inspiration of the Bible, to be so holy and so true a thing, that we are most anxious to state for others as clearly as, by God's help, we have been able to ascertain for ourselves, what is the real and uncorrupted meaning of this very important term; which, though of so common occurrence, is yet, as we humbly think, a term but little understood and grievously misinterpreted.

We have already seen that the ordinary belief of Englishmen connects infallibility with Scriptural inspiration. If this belief be well founded, it is evident that the Bible, as an inspired volume, ought to be infallible. If the Bible be not infallible, and if yet it be, as we believe it is, divinely inspired, then evidently infallibility can form no essential part of the true idea of Inspiration. To the examination of the question, then, Does the Bible permit us to regard its teaching as infallible? the remaining part of this Book will be devoted. We shall discuss this question carefully and candidly. There will be parts of our argument that can hardly fail to surprise, and, we fear, to grieve the majority of our readers; but still, truth, and, above all, truth in religious matters, though it should be spoken in love, must not be suppressed for fear of man's displeasure, or in order to avoid giving salutary pain. If we see important truth clearly, which we conscientiously believe our neighbours either do not see at all, or see so dimly that they lose the benefit that ensues from the living energy of truth clearly understood and felt, it is our bounden dutyas men and Christians, not to say as ministers of God-to tell forth plainly and boldly that which has done us good, and made us happier followers of the crucified and risen One.