Testimony of the Scriptures to Themselves 49 Mosaic rites, the author adds, “The Holy Ghost this signify- ing.” Further on, and quoting words of Jeremiah, he enforces them with the remark, “The Holy Ghost is witness to us also.” The imperial argument on Psalm 95 he clenches with the application, “Wherefore, as the Holy Ghost saith, Today if ye will hear His voice.” Throughout the entire Epistle, whoever may have been the writer quoted from, the words of the quotation are referred to God. (2) But now let us come closer, to the very exact and cate- gorical and unequivocal assertion. I f the Scriptures as a Book are Divine, then what they say of themselves is Divine. What do they say? In this inquiry, let us keep our fingers on two words, and always on two words—the apostolic keys to the whole Church position: “Graphe”—writing, writing, the Writing—n ot somebody, something back of the Writing. The Writing. “He Graphe,” that was inspired. And what is meant by inspired? “Theopneustos,” God- breathed. “God breathed!” That sweeps the whole ground. God comes down as a blast on the pipes of an organ—in voice like a whirlwind, or in still whispers like Aeolian tones, and say- ing the Word, He seizes the hand, and makes that hand in His own the pen of a most ready writer. Pasa Graphe Theopneustos! “All sacred writing.” More exactly, “Every sacred writing,” every mark on the parchment, is “God-breathed.” So says St. Paul. Pasa Graphe Theopneustos! The sacred assertion is not of the instruments, but of the Author; not of the agents, but of the product. It is the sole and sovereign vindication of what has been left on the page when Inspiration gets through. “What is written,” says Jesus, “how readest thou ?” Man can only read what is written.
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