But let us return to Dr. Farrar's method of proving his sufficient orthodoxy; and let us tell him that if he will only pursue it far enough, he may get rid of the Bible altogether.
Suppose we take Pearson's classic Exposition of the Creed, and open it at his address "to the Reader." In the second paragraph he writes as follows:—"The Creed, without controversy, is a brief comprehension of the objects of our Christian faith, and is generally taken to contain all things necessary to be believed." Now this Creed does not mention the Bible at all. A heathen might read it, and never infer from it that there was such a thing as the Scriptures in existence. What then is to prevent Dr. Farrar, or some more audacious clergyman, from saying that he does not believe in the Bible, as it is nowhere laid down as necessary to be believed; but that his orthodoxy is nevertheless unimpeachable, because he "most heartily accepts" the Catholic and Apostolic Creed which is "without controversy" an accurate compendium of the Christian faith, and which, being prescribed in the Prayer Book, is of course binding—and is alone binding—on every loyal son of the Church of England?
Dr. Farrar claims, as a clergyman, what he calls a "Christian liberty" in dealing with the Bible; although, if God has indeed spoken in the Bible, it is difficult to see what liberty a Christian can have but that of absolute belief and obedience. In a lengthy footnote of his volume which we have been criticising, he refers to the famous "Essays and Reviews Case," and the decisions of the judges in the Court of Arches and in the Privy Council. Dr. Lushington laid it down that: "Provided the Articles and Formularies are not contravened, the law lays down no limits of construction, no rule of interpretation, of the Scriptures." Lord Westbury declared that the Sixth Article of the Church of England was based upon "the revelations of the Holy Spirit," and therefore the Bible might be denominated "holy" and be said to be "the Word of God"; but this was not "distinctly predicated of every statement and representation contained in every part of the Old and New Testaments." "The framers of the Articles," Lord Westbury added, "have not used the word 'inspiration' as applied to the Holy Scriptures, nor have they laid down anything as to the nature, extent, or limits of that operation of the Holy Spirit."
According to this sapient judgment, which perhaps is very good law, and covers all possible developments of the Higher Criticism, every member of the Church of England is bound to regard the Bible as containing "the revelations of the Holy Spirit," but is not bound to regard it as a work of "inspiration." A judge, with his legal spectacles on, is notoriously able to discriminate subtleties where laymen see only what is plain; and clergymen may take advantage of his preternatural sagacity, without being able in the long run to impose upon the common sense of the people, who will always look upon "revelation" and "inspiration" as interchangeable terms.
It is quite natural that Dr. Farrar should wish to get rid of this word "inspiration," since it can no longer be defined without danger. But we must remind him that, if it does not occur in the Church Articles, it certainly does occur in the Bible. "All scripture," Paul said, "is given by inspiration of God."*
* Timothy iii. 16.
And as the New Testament was not then in existence, Paul of course referred to the Old Testament. This was the "holy scriptures" which Timothy had "known from a child." And Peter is, if possible, more definite than Paul. He speaks of the "more sure word of prophecy," surer than the very voice heard by the three disciples on the mount of transfiguration. This "prophecy of the scripture" he declares to be never of "any private interpretation"—which means, according to the commentators, that it did not spring from any knowledge or personal conjecture in the prophet. Finally, he clinches his exposition by affirming that "holy men of God spake as they were moved by the Holy Ghost."*
* 2 Peter i. 19-21. We quote this epistle as Peter's,
because it passes as his in the New Testament, not because
it was really his writing.
According to the Sixth Article of the Church of England, both these epistles, bearing the names of Paul and Peter, are among the books "of whose authority was never any doubt in the Church." Dr. Farrar is therefore bound by them in logic and honor. He is not free to cast aside the Biblical term of inspiration nor free to minimise as he pleases the "moving" influence of the Holy Ghost in either the New or the Old Testament. As a clergyman of the Church of England, he assumes an unwarrantable freedom; a freedom which is no more sanctioned by her Articles than it is by the letter or spirit of the Scriptures. He departs entirely from the primitive and real position of Protestantism; namely, that the Bible is the absolute standard of faith and practice, and that, wherever it is dark or dubious, it must be interpreted by itself. He treads the via media of compromise and irrationality; neither going over to Rome, which claims to be inspired, like the Bible, and to be the vehicle of the living voice of God for the infallible interpretation of the written revelation—nor going over to Rationalism, which regards the Catholic Church as but a human institution, and the Bible as but a human composition. Believe that God has spoken, according to the words of Paul and Peter, and the Catholic theory is the only satisfactory one; disbelieve it, and there is no logical alternative but the most thoroughgoing Rationalism.