4. State what is meant by theological writers by the inspiration "of superintendence," "of elevation," "of direction," and "of suggestion."

Certain writers on this subject, confounding the distinction between inspiration and revelation, and using the former term to express the whole divine influence of which the sacred writers were the subjects, first, in knowing the truth, second, in writing it, necessarily distinguish between different degrees of inspiration in order to accommodate their theory to the facts of the case. Because, first, some of the contents of Scripture evidently might be known without supernatural aid, while much more as evidently could not; second, the different writers exercised their natural faculties, and carried their individual peculiarities of thought, feeling, and manner into their writings.

By the "inspiration of superintendance," these writers meant precisely what we have above given as the definition of inspiration. By the "inspiration of elevation," they meant that divine influence which exalted their natural faculties to a degree of energy otherwise unattainable.

By the "inspiration of direction," they meant that divine influence which guided the writers in the selection and disposition of their material.

By the "inspiration of suggestion," they meant that divine influence which directly suggested to their minds new, and otherwise unattainable truth.

5. What objections may be fairly made to these distinctions? 1st. These distinctions spring from a prior failure to distinguish between revelation the frequent, and inspiration the constant phenomenon presented by Scripture; the one furnishing the material when not otherwise attainable, the other guiding the writer at every point, (1.) in securing the infallible truth of all he writes; and (2.) in the selection and distribution of his material.

2d. It is injurious to distinguish between different degrees of inspiration, as if the several portions of the Scriptures were in different degrees God's word, while in truth the whole is equally and absolutely so.

6. What are the different views which have been maintained as to the extent of inspiration?

1st. Some infidels, as Strauss, have maintained that the Scrip tures are merely a collection of pre-historical myths.

2d. Some Socinians and extreme rationalists, as represented by Dr. Priestly, admit that the sacred writers were honest men, and competent witnesses as to the main facts which they record, but, for the rest, fallible men, as liable to error in opinion and fact as others. 3d. Others have confined the attribute of infallibility to the personal teachings of Christ, regarding the Apostles as highly competent though fallible reporters.

4th. Many, as the Quakers, and Dr. Arnold of Rugby, regard the inspiration of the sacred writers as only a preeminent degree of that spiritual illumination which in a less degree is common to all Christians.

5th. Some, as Michaelis, admit that the inspiration of the sacred writers rendered them infallible in teaching religious and moral truth only, while, as to external facts of history, and opinions as to science they were liable to err.

6th. Many transcendental philosophers of the present day, as represented by Morell in his "Philosophy of Religion," hold that the inspiration of the sacred writers was nothing more than an exaltation of their "intuitional consciousness," i. e., that this divine assistance took the place in them of great genius and of great goodness, and effected nothing more than the best results of the highest exercise of their own faculties. And thus their writings have no other authority over us than that which their words severally manifest to our consciousness, as inherent in themselves, as we see and feel them to be preeminently wise and good.

7th. The true doctrine is that their inspiration was plenary, and their writings in every part infallible truth.-Bib. Rep., October, 1857, Dr. T. V. Moore's Univ. Lect., and Gaussen on Inspiration.

7. What is meant by "plenary inspiration?"

A divine influence full and sufficient to secure its end. The end in this case secured is the perfect infallibility of the Scriptures in every part, as a record of fact and doctrine both in thought and verbal expression. So that although they come to us through the instrumentality of the minds, hearts, imaginations, consciences and wills of men, they are nevertheless in the strictest sense the word of God.

8. On what ground is it held that the sacred writers were inspired as historians as well as in their character of religious teachers?

1st. The two elements are inseparable in Scripture. Religion is everywhere based upon and illustrated by the facts of history. Imperfection in one respect would invalidate the authority of its teaching in every department.

2d. The Scriptures themselves claim to be the word of God as a whole (2 Timothy iii., 16), and never hint at any distinction as to the different degrees of authority with which their several portions are clothed.

3d. The perfect historical accuracy and agreement of so many authors, of such various ages and nations, which we find in the Scriptures, itself demands the assignment of a supernatural cause.

9. On what grounds is it assumed that their inspiration extended to their language as well as to their thoughts?

The doctrine is, that while the sacred writers thought and wrote in the free exercise of all their powers, nevertheless God exerted such a constant influence over them that, 1st, they were always furnished, naturally or supernaturally, with the material necessary; 2d, infallibly guided in its selection and distribution; and, 3d, so directed that they always wrote pure truth in infallibly correct language.

That this influence did extend to the words appears, 1st, from the very design of inspiration, which is, not to secure the infallible correctness of the opinions of the inspired men themselves (Paul and Peter differed, Gal. ii., 11, and sometimes the prophet knew not what he wrote), but to secure an infallible record of the truth. But a record consists of language.

2d. Men think in words, and the more definitely they think the more are their thoughts immediately associated with an exactly appropriate verbal expression. Infallibility of thought can not be secured or preserved independently of an infallible verbal rendering.

3d. The Scriptures affirm this fact, 1 Cor. ii., 13; 1 Thess ii., 13.

4th. The New Testament writers, while quoting from the

Old Testament for purposes of argument, often base their argument upon the very words used, thus ascribing authority to the word as well as the thought.-Matt. xxii., 32, and Ex. iii., 6, 16; Matt. xxii., 45, and Psalms cx., 1; Gal. iii., 16, and Gen. xvii., 7.

10. What are the sources of our knowledge that the Scriptures are inspired?

The only possible sources of information on this subject are, of course, the phenomena of the Scriptures themselves; the claims they present, and their intrinsic character taken in connection with the evidences by which they are accredited.

11. How can the propriety of proving the inspiration of a book by the assertions of its author be vindicated?

1st. Christ, the prophets and apostles claim to be inspired, and that their word should be received as the word of God. The "evidences" above detailed prove them to be divinely commissioned teachers. The denial of inspiration logically involves the rejection of Christianity.

2d. The Bible, like every other book, bears internal evidence of the attributes of its author. The known attributes of human nature can not account for the plain phenomena of the Scriptures. A divine influence must be inferred from the facts. If partially divine, they must be all whatsoever they claim to be.

12. What à priori argument in favor of the inspiration of the Scriptures may be drawn from the necessity of the case, the fact of a divine revelation being presumed?

The very office of a supernatural revelation is to lead men to an adequate and certain knowledge of God and his will, otherwise unattainable to them. But an infallible record is the only channel through which a certain knowledge of a divine revelation, made by God to the men of one age and nation, can be conveyed to men of all ages and nations. Without inspiration the opinions of Paul would be of less authority than the opinions of Luther would be with an inspired Bible. And if the record be not inspired, the revelation as it comes down to us would not be more certain than the unassisted conclusions of reason.

13. How may the inspiration of the apostles be fairly inferred from the fact that they wrought miracles?

A miracle is a divine sign (onutov) accrediting the person to whom the power is delegated as a divinely commissioned agent, Matt. xvi., 1, 4; Acts xiv., 3; Heb. ii., 4. This divine testimony not only encourages, but absolutely renders belief obligatory. Where the sign is God commands us to believe. But he could not unconditionally command us to believe any other than unmixed truth infallibly conveyed.

14. How may it be shown that the gift of inspiration was promised to the apostles?

Matt. x., 19; Luke xii., 12; John xiv., 26; xv., 26, 27; xvi., 13; Matt. xxviii., 19, 20; John xiii., 20.

15. In what several ways did they claim to have possession of the Spirit?

They claimed

1st. To have the Spirit in fulfillment of the promise of Christ.-Acts ii., 33; iv., 8; xiii., 2-4; xv., 28; xxi., 11; 1 Thes. i., 5.

2d. To speak as the prophets of God.-1 Cor. iv., 1; ix., 17; 2 Cor. v., 19; 1 Thes. iv., 8.

3d. To speak with plenary authority.-1 Cor. ii. 13; 1 Thes. ii. 13; 1 John iv. 6; Gal. i., 8, 9; 2 Cor. xiii., 2, 3, 4. They class their writings on a level with the Old Testament Scriptures.-2 Pet. iii., 16; 1 Thess. v., 27; Col. iv., 16; Rǝv. ii., 7.-Dr. Hodge.

16. How was their claim confirmed?

1st. By their holy, simple, temperate yet heroic lives.

2d. By the holiness of the doctrine they taught, and its spiritual power, as attested by its effect upon communities and individuals.

3d. By the miracles they wrought.—Heb. ii., 4; Acts xiv., 3; Mark xvi., 20.

4th. All these testimonies are accredited to us not only by their own writings, but also by the uniform testimony of the early, Christians, their cotemporaries, and their immediate successors.