3. Paul declares that some things which he says are “of the Lord,” other things “of himself;” that in regard to some things he was inspired, in regard to others, not.
4. Every writer in the New Testament has a style of his own, and there is no appearance of his being merely an amanuensis.
5. While the New Testament writers lay no claim to any such inspiration as this theory assumes, they do claim for themselves and for all other Christians another kind of inspiration, which is sufficient for all the facts, and which gives them ample authority over our faith and life, and makes them independent sources of Christian truth.
This view we have already sufficiently considered in our chapter on inspiration.
§ 3. Defence of the Doctrine that Sin is a Nature, by Professor Shedd.
In the “Christian Review” for 1852 appeared an article of great power, written by a gentleman who has since become eminent as a thinker and writer—Professor W. G. T. Shedd. The title of [pg 456] the article was calculated to attract attention, as a bold attempt to defend an extreme position of Calvinism—“Sin a Nature, and that Nature Guilt.” The article was so rational and clear that we consider it as being even now the best statement extant of this thorough-going Calvinism, and therefore devote a few pages here to its examination.[87]
After some introductory remarks, which it is not necessary to notice, the writer lays down his first position, that sin is a nature. His statement is, that we all sin necessarily and continually in consequence of our nature, i.e., the character born with us, original and innate.
The proofs of this position are, 1. The language of St. Paul (Eph. 2:3), “We were by nature the children of wrath, even as others.” 2. That we are compelled by the laws of our mind to refer volitions to a nature, as qualities to a substance. We cannot stop in the outward act of sin, but by a mental instinct look inward to the particular volition from which the sin came. Nor can the mind stop with this particular volition. There is a steady and uniform state of character, which particular volitions cannot explain. The instinct of reason causes us to look back for one common principle and source, which shall give unity to the subject; and, having attained a view both central and simple, it is satisfied. As our mind compels us to refer all properties to a substance in which they inhere, so it compels us to refer all similar volitions to a simple nature. When we see exercises of the soul, we as instinctively refer them to a nature in that soul, as we refer the properties of a body to the substance of that body. 3. Christian experience proves that sin is a nature. The Christian, especially as his experience deepens, is troubled, not so much by his separate sinful actions and volitions, as by the sinful nature which they indicate, and out of which they spring. We are compelled to believe, as we look inward, that there is a principle of evil within us, below those separate transgressions of which we are conscious. There is a diseased condition of the soul, which these transgressions, indicate. There are secret faults from which we pray to be cleansed. 4. The history of Christian doctrine shows that the Church has in all ages believed in a sinful nature, as distinguished from conscious transgressions.
These are the proofs of the first position, that sin is a nature. [pg 457] We have stated them concisely, but with sufficient distinctness and completeness. Let us now examine their validity.