e mind, and the only way in which
truth finally evinces its authority is by taking possession of the mind
for itself. It may be that any given truth can only be reached by
testimony--that is, can only come to us by some historical channel; but
if it is a truth of eternal import, if it is part of a revelation of
God the reception of which is eternal life, then its authority lies in
itself and in its power to win the mind, and not in any witness however
trustworthy.

Hence in speaking of the Atonement, whether in preaching or in
theologising, it is quite unnecessary to raise any question about the
inspiration of Scripture, or to make any claim of 'authority' either
for the Apostles or for the Lord. Belief in the inspiration of
Scripture is neither the beginning of the Christian life nor the
foundation of Christian theology; it is the last conclusion--a
conclusion which becomes every day more sure--to which experience of
the truth of Scripture leads. When we tell, therefore, what the
Atonement is, we are telling it not on the authority of any person or
persons whatever, but on the authority of the truth in it by which it
has won its place in our minds and hearts. We find this truth in the
Christian Scriptures undoubtedly, and therefore we prize them; but the
truth does not derive its authority from the Scriptures, or from those
who penned them. On the contrary, the Scriptures are prized by the
Church because through them the soul is brought into contact with this
truth. No doubt this leaves it open to any one who does not see in
Scripture what we see, or who is not convinced as we are of its truth,
to accuse us here of subjectivity, of having no standard of truth but
what appeals to us individually, but I could never feel the charge a
serious one. It is like urging that a man does not see at all, or does
not see truly, because he only sees with his own eyes. This is the
only authentic kind of seeing yet known to mankind. We do not judge at
all those who do not see what we do. We do not know what hinders them,
or whether they are at all to blame for it; we do not know how soon the
hindrance is going to be put out of the way. To-day, as at the
beginning, the light shines in the darkness, and the darkness
comprehends it not. But that is the situation which calls for
evangelists; not a situation in which the evangelist is called to
renounce his experience and his vocation.

What, then, is the Atonement, as it is