the method of their organization may have been admirable for their circumstances, but there is no reason we should consider it binding upon us in the totally different circumstances of our day.  Latterly social reformers have been attempting to show that the Bible teaches some form of economic theory, like socialism or communism.  It lays down fundamental principles of brotherhood, of justice, of peaceableness, but the economic or political systems in which these shall be embodied, we must discover for ourselves in each age.  It is the norm of our life with God; but it is not a standard fixing our scientific views, our theological opinions, our ecclesiastical polity, our economic or political theories.  It shows forth the spirit we should manifest towards God and towards one another as individuals, and families, and nations; “and where the Spirit of the Lord is, there is liberty.”

This brings us to the question of the authority of the Bible.  There are two views of its authority; one that it contains mysteries beyond our reason, which are revealed to us, and guaranteed to us as true, either by marvellous signs such as miracles and fulfilled prophecies, or by the infallible pronouncement of the official Church; the other is that the Bible is the revelation of self-evidencing truth.  The test of a revelation is simply that it reveals.  The evidence of daylight lies in the fact that it enables us to see, and as we live in the light we are more and more assured that we really do see.  Advocates of the former position say:  “If anything is in the Bible, it must not be questioned; it must simply be accepted and obeyed.”  Advocates of the latter view say:  “If it is in the Bible, it has been tried and found valuable by a great many people; question it as searchingly as you can, and try it for yourself, and see whether it proves itself true or not.”

These two views came into collision in the struggle for a larger faith which we call the Reformation.  Augustine had stated the position which became traditional when he wrote, “I would not believe in the Gospel without the authority of the Church.”  But Luther insisted on the contrary:  “Thou must not place thy decision on the Pope, or any other; thou must thyself be so skilful that thou can’st say, ’God says this, not that.’  Thou must bring conscience into play, that thou may’st boldly and defiantly say, ’That is God’s word; on that will I risk body and life, and a hundred thousand necks if I had them.’  Therefore no one shall turn me from the word which God teaches me, and that must I know as certainly as that two and three make five, that an ell is longer than a half.  That is certain, and though all the world speak to the contrary, still I know that it is not otherwise.  Who decides me there?  No man, but only the Truth which is so perfectly certain that nobody can deny it.”  And Calvin took the same ground:  “As to their question, How are we to know that the Scriptures came from God, if we cannot refer to the decree of the Church, we might as well ask, How are we to distinguish light from darkness, white from black, bitter from sweet.”