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The Fundamentals The doctrine of the eternal retribution of the wicked is said to make skeptics, and also that of a vicarious atonement, not to mention other revelations of Holy Writ. The natural mind takes to none of these things. But if we are not prepared to yield the point in one case for such a reason, why should we be asked to do it in another ? And as to degrading the writers to the level of machines, even if it were true, as it is not, why should fault be found when one considers the result? Which is the more important, the free agency of a score or two of mortals, or the divinity of their message? The whole argument is just a spark from the anvil on which the race is ever trying to hammer out the deification of itself. But we are insisting upon no theory—not even the verbal theory—if it altogether excludes the human element in the transmission of the sacred word. As Dr. Henry B. Smith says, “God speaks through the personality as well as the lips of His messengers,” and we may pour into that word “personality” everything that goes to make it—the age in which the person lived, his environment, his degree of culture, his temperament and all the rest. As Wayland Hoyt expressed it, “Inspira tion is not a mechanical, crass, bald compulsion of the sacred writers, but rather a dynamic, divine influence over their freely-acting faculties” in order that the latter in relation to the subject-matter then in hand may be kept inerrant, i. e., without mistake or fault. It is limiting the Holy One of Israel to say that He is unable to do this without turning a human ■being into an automaton. Has He who created man as a free agent left himself no opportunity to mould his thoughts into forms of speech inerrantly expressive of His will, without de stroying that which He has made? And, indeed, wherein resides man’s free agency, in his mind or in his mouth? Shall we say he is free while God controls his thought, but that he becomes a mere machine when that control extends to the expression of his thought?
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