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the contents of Scripture, discovered by such interpretation, are to be estimated according to the sciences."

According to these dogmatists, the reasons of sinful and short-sighted creatures are to sit in judgment upon the instructions of the Creator. He is to remain silent, while his creatures decide as to the truthfulness of his declarations. The result of these doctrines is to be seen in that dreadful amount of unbelief and error, which, for half a century, has deluged Germany; but from which, indeed, it is now beginning to emerge. We maintain, therefore, that the very design of the Bible strongly recommends it to mankind. The benevolence, the wisdom, the fullness, and the appropriateness of that design, clearly show its divine origin, and as clearly prove that it is admirably adapted to the wants of mankind. It is the only anchor in reliance on whose powerful grasp, we can securely outride the storm of discordant and conflicting sentiment.

But he who doubts this point, which is preliminary to every other article of Christian doctrine, is already on the border of fatal unbelief. He is thoughtlessly playing on the smiling verge of the enchanted land of Infidelity. He will find an alluring prospect gradually developing before him, tempting him with visions of untasted bliss, to advance to actual fruition. If he yields, seducing charmers will press around him on every hand. The now deserted abode of former trust and confidence, will gradually fade from his view, and the path of return will become involved in obscurity. He becomes more and more confounded and uncertain, while the syrens whose songs had once charmed his soul, now begin to deride his folly and mock his fears. They turn to fiends, and exult in his dismay and destruction; and when too late, he sighs for the peace and security of that abode which he once so heartily despised and unfortunately deserted.

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CHAPTER IV.

THE PLENARY INSPIRATION OF THE BIBLE.

HOWEVER excellent and harmonious the design of the Bible might be, it is plain that it would not deserve our supreme confidence, nor attain its professed purposes, unless it were directly inspired by the Spirit of God. The plenary inspiration of the sacred book, necessarily lies at the foundation of all its other merits,-of its historical teachings, of all its good intents, of all its claims to credence, of all its doctrinal instructions,-in a word, of all its pretended authority.

The Scriptures clearly claim for themselves this merit of plenary inspiration. "The Holy Spirit shall teach you in that hour what ye shall say. I will give you a mouth and wisdom which all your adversaries shall be unable to gainsay or resist. The spirit of truth, he shall guide you into all truth. The gospel which was preached of me (says Paul) I neither received from men, nor was I taught it but by the revelation of Jesus Christ. Holy men of God spake as they were moved by the Holy Spirit. All Scripture is given by inspiration of God." We cannot for a moment, doubt what position the Bible claims for itself; and it hereby comes at once into direct conflict with the bold and absurd detractions of Modern Infidelity, which has addressed its most resolute attempts to overturn this fundamental merit of the sacred volume. Without directly noticing the individual objections which have been

adduced on this point, we will briefly present the opposing evidence.

Many opinions have existed among the learned in regard to the extent of that inspiration which belongs to the Bible. Some affirm that the sacred writers were divinitus inspirati, or Spiritu sancto inflati, to such a degree, that even their expressions or forms of speech were controlled by this influence. Others ascribe to the Spirit a less extensive agency. It is evident that these writers enjoyed a general superintendence in the execution of their important task, more or less minute or special, in proportion to their own wants, and to the importance of the matter in hand. They were probably permitted to employ their own habits and modes of expression whenever they were appropriate; but the truths which they recorded and the events which they narrated, were supplied and designated to them by the Spirit of God. Their forms of expression even, were no doubt carefully guarded from error or involuntary misrepresentation.

We have the high authority of Christ himself, in commendation of the Old Testament writers; for in regard to the royal psalmist, he says, "David himself said by the Holy Ghost," etc. The degrees of inspiration diffused through the Scriptures may be appropriately reduced to three classes. Sometimes this influence was permissive; allowing the sacred writers to choose their own modes of expression and illustration, when they suited the divine purpose. Sometimes it was directive; guiding them in their modes of recording those things, which were already known. At other times, it was suggestive; directly and entirely furnishing them with the needed materials for communication.* Paul himself furnishes his approval to

* The celebrated Quenstedt, in his System of Theology, thus classi

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this classification; for he affirms, that some things spoke by permission, and not of commandment.. I have no commandment of the Lord, yet I give my judgment.' (1 Cor. vii. 6-25.) Elsewhere he says, "Unto the married I command, yet not I, but the Lord," &c. (1 Cor. vii. 10.)

The terms employed in the New Testament to express this important attribute of the sacred writers, are chiefly inspired by Deity, (deóлvevoros), taught by God, (Seodídazros), and moved or impelled by the Holy Spirit; implying that those who were under this influence, were mentally supported and borne along by a divine power in the execution of their trust. Such was the aid promised by Christ to his apostles, when he declared that his Spirit should lead them into all truth, and should bring to their remembrance whatever was necessary to the completion of their commission. Not indeed to teach them mathematical, or philosophical, or metaphysical truth; for this was not the design of their mission, or of their subsequent writings. But he granted such aid as was necessary to achieve a far higher work,-that of proclaiming the plan of redeeming love throughout the world, and persuading men to embrace it.

We will glance briefly at those evidences of the plenary inspiration of the Bible, which strike an intelligent student of its contents, its spirit, its history, and its developed influences in the world. These proofs may be considered under the appellation of internal, external, and progressive; for under one or other of these classes, every evidence may be appropriately placed. Our object will be gained,

fies inspiration. "Inspiratio est (a) Revelatio in ignotis; (b) directio sive gubernatio in cognitis; (c) permissio in suis ipsorum notionibus admiscendis." See his Systema Theologiæ, p. 42.

if we will be able to give a condensed view of these proofs, carefully avoiding any unnecessary expansion of the topics here mentioned. To those familiar with these evidences, it may not be useless thus to review them.

I. The first internal proof which deserves attention is, that the Scriptures have the clear impress of inspiration stamped upon them by the nature of the truths which they reveal. From no human teacher could those extraordinary doctrines be obtained which now adorn the sacred pages. Who of all the wise or learned of earth could have taught the origin of our race, the fall of man from his primeval state, the causes which produced it, the consequences which result from it? Have the researches of a Plato revealed man's accountability as a free yet responsible agent? Could the intellectual toils of an Aristotle have pointed out the great mystery of redeeming grace; how God can be just, and yet reward those who by repentance come to him? Has their noblest system of ethics ever given the faintest glimpse of the golden rule, which if universally observed, would cast the mellow light of peace and love over all the habitations of men, and turn this sublunary sphere into a paradise of bliss? Some of them have vainly tasked their highest powers to achieve such an illustrious deed, but have been constrained to admit their inability to accomplish it.

In the Bible alone has the great secret been taught, how to live. Not merely how we may most enjoy our fleeting years even innocently now; but how we may turn them to the best account throughout eternity; how we may gather with a miser's avaricious hand the rich treasures of knowledge and truth which now surround us, and how we may husband them for nobler uses in the ages to come. To the Bible we go to learn that there is such a futurity; that the human soul is a spark of immortality, radiating from the

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