histories and recorded events in the Scriptures were written by divine command, and, therefore, are as much inspired as any other part of holy Writ. The sacred penmen were as much moved by the Holy Ghost to record those histories contained in the Bible, as they were to predict the things that were to come. In many instances these histories contain clear and decisive proofs of the attributes and government of God, and salutary lessons of duty and comfort to men, the absence of which would be a great loss to mankind; and as they were written for our ensamples, they supply a form of teaching, and convey an authoritative rule for action, which uninspired history would not command.

But as those distinctions are not found in the Scriptures themselves, they are not binding upon any man either to receive or adopt them; and respecting the second class, on the inspiration of superintendency, we may with considerable confidence state that the definition generally given to it comes short of the lowest expressions of divine inspiration as claimed by the sacred peumen themselves. Although there are no such distinctions as those above mentioned in the Scriptures, yet those sacred records recognise the fact, that the mode of the divine operation upon the minds of the inspired men was varied according to circumstances; for God "at sundry times, and in divers manners, spake in time past unto the fathers by the prophets." (Heb. i. 1.) And as we have already noticed some of the modes by which the divine will was made known, it will not be necessary here to recapitulate them; but we may at once observe that the apostle entered largely into this subject, when he treated of "spiritual gifts," in his Epistle to the Corinthians, in which he said, "Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: but all these worketh that one and the self-same Spirit, dividing to every man severally as he will." (1 Cor. xii. 3-11.)

Although this passage has direct reference to the New Testament dispensation, yet some of the expressions are so comprehensive, that we are justified in concluding, that all those who have been employed in any age in contributing to the revelation of the divine will have been influenced by the Holy Ghost; and how varied soever their ministrations may have been, they were all acting under immediate divine dictation, whensoever they spoke or recorded anything in the name of the Lord. They were therefore not merely upright historians, or

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preserved generally from material error, but under the infallible direction of the Spirit of truth; so that all the sacred Scriptures were given by inspiration of God, in the highest and proper signification of the assertion: and this inspiration we claim for all the writers of the Old and New Testaments, and for all their writings, whether historical, didactic, devotional, or prophetic.

3. 1st. Another consideration respecting the inspiration of the Scriptures is, whether the inspired writers were so controlled by the Holy Ghost as to be influenced in the mode of expressing themselves, so that the entire composition of their writings was under divine direc tion; and whether the most minute particular was the immediate dictation of God. This is termed "plenary inspiration," and refers not merely to the general subject or matter to be recorded or revealed, without any particular divine guidance as to the form of words to be used, but includes, and has especial reference to, the exact mode of expression employed by the sacred penmen; so that when they were engaged either in speaking or writing the word of God, they were not left without divine guidance or assistance, neither was the mode of expression left to their integrity, or to the best of their natural abilities; but they were under the direct influence of the Holy Ghost, not for the subjects only, but also for the words by which they were to express them. 2nd. In investigating this subject it is requisite to ascertain, whether the inspired penmen themselves, either directly or indirectly, claim such a plenary influence and assistance as to give us to understand that they were fully directed in the choice of the words which they used, so that everything which they either wrote or spoke was so minutely dictated, that the words themselves, and the construction of those words into sentences, were not of human, but of divine origin. If we do not find any claim in the Scriptures to such plenary inspira tion, we shall not be warranted in supporting it; but if we find such claims asserted, then we cannot by any means, or under any circumstances, relinquish them, but rather endeavour to show both the reasonableness and necessity of such plenary assistance. We do not assert that it is requisite to have such a testimony for the writings of each of the sacred penmen individually, but if we have it in some particular instances, and in some others of a more general description, we shall be warranted in concluding that the inspiration of the Scriptures is of such a full or plenary description, that the most minute particular, even to the smallest word, was dictated by the Holy Ghost, and that no part of it is the word of man, but the word of God.

3rd. Many passages both of the Old and New Testament Scriptures, either directly state, or indirectly imply, that the Old Testament writers spoke and wrote under such a completeness of control as we have termed "plenary inspiration." All assertions of the class which include such declarations as these, "Thus saith the Lord," "The Lord saith," "God hath spoken," or "said;" and those which attach such a claim to the Scriptures generally, as "The word of God," "The word of the Lord," "The words of the Lord;" and those which assert of the sacred writings, that they are the "commandments," "laws,"

"statutes," "ordinances," &c., of God, directly indicate that the writers of the Scriptures claimed a divine origin and authority for them; and in some instances the assertions are so direct and comprehensive, as to leave us without doubt that the claim extended to all and every part of the holy Scriptures, and that the inspired writers themselves attached a divine authority to them. In the reign of Josiah, "Hilkiah the priest found a book of the law of the Lord given by Moses;" (2 Chron. xxxiv. 14;) and when the king heard it read, he commanded Hilkiah and others, saying, "Go, inquire of the Lord for me, and for them that are left in Israel and in Judah, concerning the words of the book that is found: for great is the wrath of the Lord that is poured out upon us, because our fathers have not kept the word of the Lord, to do after all that is written in this book." (Verse 21.) From this passage it is evident that all that was written in that book was considered "the word of the Lord." In the confession of Daniel, the words which the prophets spoke in the name of the Lord, are recog nised as the "voice" of God: "Neither have we obeyed the voice of the Lord our God, to walk in His laws which He set before us by His servants the prophets." (Dan. ix. 10.) And in the promise which was made to the children of Israel by Moses, all the words which a true prophet speaks are recognised as being the words of God: "I will raise thee up a prophet from among thy brethren, like unto thee, and will put My words in his mouth, and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him. But the prophet which shall presume to speak a word in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die." (Deut. xviii. 18-20.) The New Testament writers also claim an immediate divine inspiration for the writers of the Old Testament. Hence, when Zacharias was filled with the Holy Ghost, he blessed God for visiting and redeeming His people, "As He spake by the mouth of His holy prophets, which have been since the world began." (Luke i. 70.) Again, St. Paul says, "Well spake the Holy Ghost by Esaias the prophet unto our fathers." (Acts xxviii. 25.) And also in the Epistle to the Hebrews, he confirms the plenary inspiration of the prophets, by saying, "For He spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all His works. And in this place again, If they shall enter into My rest......Again, He limiteth a certain day, saying in David, To-day if ye will hear His voice, harden not your hearts." (Heb. iv. 4, 5, 7.) And St. Peter is equally explicit, and confirms this view by saying, "Men and brethren, this Scripture must needs have been fulfilled which the Holy Ghost by the mouth of David spake before concerning Judas." (Acts i. 16.) And in another place this apostle leads us to conclude that even the prophets themselves did not understand all the inspired communications which were made to them, which clearly proves that their words were not their own, but that they were dictated by God: hence he says, "Of which salvation the prophets have inquired and searched

diligently, who prophesied of the grace that should come unto you searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow." (1 Peter i. 10, 11.)

4th. In no less a degree do we claim "plenary inspiration" for the New Testament writers: and we do so for the same reason, because they claim it for themselves, and for one another. As infallible teachers of the New Covenant, they needed full instructions and directions; and these they were promised by Christ, by whose Spirit the Old Testament writers were inspired. The general character of the inspiration of the apostles is thus stated by our Lord: "But the Comforter, which is the Holy Ghost, whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." (John xiv. 26.) And again: "Howbeit when the Spirit of truth is come, He will guide you into all truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak: and He will show you things to come." (John xvi. 13.) In these passages the Holy Ghost is promised to the apostles to teach them "all things," to bring "all things" to their "remembrance," to guide them into "all truth," and to show them "things to come; "these expressions signify plenary inspiration, which extend even to the words which they should use, which were engaged to be given them in times of persecution: "But when they deliver you up, take no thought how or what ye shall speak for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you." (Matt. x. 19, 20.) Many indirect proofs may be selected from the writings of the apostles which confirm this view; such as, that the Gospel is "the power of God unto salvation," and other assertions of this class; but we shall confine ourselves chiefly to those more direct assertions which carry evidence in themselves. We have already noticed that Christ promised the apostles divine inspiration; and that they claimed such inspiration for themselves and for each other, is evident from their own proceedings and testimony. It is recorded concerning them on the day of Pentecost, "And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance." (Acts ii. 4.) After this St. Paul was called to the holy office, and St. Peter claims an inspiration for him, and for his Epistles, equally with the other scriptures: "Even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; as also in all his Epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other Scriptures, unto their own destruction." (2 Peter iii. 15, 16.) And they claimed the same distinction for themselves. St. Paul in the most unqualified manner does so when he says, "But I certify you, brethren, that the Gospel which was preached of me is not after man. For I neither received

it of man, neither was I taught it, but by the revelation of Jesus Christ;" (Gal. i. 11, 12;) and again, in a more general manner, including others with him, he says, "Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual." (1 Cor. ii. 12, 13.) And in writing to another church he says, "For this cause also thank we God without ceasing, because, when ye received the word of God, which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually also worketh in you that believe." (1 Thess. ii. 13.) St. John also claims it in the Book of Revelation, in various parts of which the expressions are declared to be not his own, but those of Christ. In the opening verse of that book he terms it, "The revelation of Jesus Christ;" (Rev. i. 1;) the addresses to the churches are spoken as the words of Christ; and so at the conclusion, "He which testifieth these things saith, Surely I come quickly: Amen. Even so, come, Lord Jesus." (Rev. xxii. 20.)

4. These Scriptures are quite satisfactory as proofs of plenary inspiration; and receiving them as such, we presume we coincide with the mind of God, and that the strongest reasons also are capable of being adduced to establish the necessity of such plenary inspiration. The estimation in which the Scriptures are held must be wholly different by those who consider that the general subjects are inspired, but that the language in which those subjects are expressed is of human composition and authority. In three particulars especially this difference of estimation must be evident: First, in respect of their sanctity, and the reverence in which they are regarded. He who receives them as given by immediate divine inspiration, must attach a profound sanctity to them above all human productions; he must esteem them as "the word of God;" and as such not to be changed in the least particular by any man, or by any authority whatever; not a word, or jot, or tittle, must be altered, or added, or taken away. On the other hand a man who does not so esteem them will not consider them of universal and perfect holiness; neither could he revere them more than as the productions of good men, who might under some circumstances have expressed themselves better or more forcibly than they occasionally have done. The difference, therefore, of the estimation of the Scriptures by such persons, and those who consider them fully inspired, must be as great as a divine production can be esteemed to surpass the productions of good but erring men, which in the nature of things must be infinite. Secondly, in respect of their perfection; everything of divine origin must be perfect, whilst everything of human composition is imperfect. If therefore, the Scriptures are not fully inspired, in exact proportion as they are lacking in this respect, they fall short of the necessary quality of perfection. They profess to be perfect, and as such nothing can be either added to or taken from them; and because