Inspiration, therefore, while it controlled the writer, so that all he wrote was infallibly true, and to the very purpose for which God designed it, yet left him free in the exercise of his natural faculties, and to the use of materials drawn from different sources, both natural and supernatural. On the other hand, revelation supernaturally conveyed to the writer only that knowledge which, being unknown to him, was yet necessary to complete the design of God in his writing. This revelation was effected in different ways, as by mental suggestion or visions, or audible voices, etc. Sometimes the revelation was made to the Writer's conscious intelligence, and then he was inspired to transmit an infallible record of it. Sometimes the writer was used by the Holy Spirit as a mere instrument in executing an infallible record of that which to himself conveyed no intelligible sense, e .g.} some of the pro- phesies.—1 Pet. i., 10-12.
3. How do inspiration and spiritual illumination differ ?
Spiritual illumination is an essential element in the sanctify- ing work of the Holy Spirit common to all true Christians. It never leads to the knowledge of new truth, but only to the per- sonal discernment of the spiritual beauty and power of truth already revealed in the Scriptures.
Inspiration is a special influence of the Holy Spirit peculiar to the prophets and apostles, and attending them only in the exercise of their functions as accredited teachers. * Most of them were the subjects both of inspiration aud spiritual illumination. Some, as Balaam, being unregenerate were inspired, though des- titute of spiritual illumination.
ITS DEFINITION. 69
4. State what is meant by theological writers by the inspira- tion " of superintendence" " of elevation," " o/* direction," and u 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 inspira- tion. 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 in- fluence 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 other- wise unattainable truth.
5. What objections may be fairly made to these distinctions ?
1st. These distinctions spring from a prior failure to distin- guish between revelation the frequent, and inspiration the con- stant 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 ?
70 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 opin- ions as to science they were liable to err.