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cated, it is impossible to believe that inspiration was supposed to make each word infallible.
(2) To escape the psychological and other diffi- culties of a mechanical, verbal inspiration, other theories have been devised. Observing the different values of the various books of Scripture, the Jews themselves supposed that there were three degrees of itisjnration corresponding to the tripartite divi- sion of the OT. Attempts were made by the Rabbis, by the schoolmen, and by some modern writers to differentiate between suggestion, direc- tion, superintendence, and elevation. Thus Bishop Daniel Wilson {Evidences of Christianity, i. 506, quoted by Lee) defines as follows : ' By the inspira- tion of s^iggestion is meant such communication of tlie Holy Spirit as suggested and dictated minutely every part of the truths delivered. The inspiration of direction is meant of such assistance as left the writers to describe the matter revealed in their own way, directing only the mind in the exercise of its powers. The inspiration of elevation added a greater strength and vigour to the efforts of the mind than the writers could otherwise have attained. The inspiration of superintendency was that watchful care which preserved generally from anything being put down derogatory to the Reve- lation with which it was connected.' Obviously this theory is very open to criticism. That there are different degrees of inspiration is true, but it is very questionable whether any such classifica- tion is complete. In this theory there are hints of truth, but not the whole truth.
(3) The so-called dynamical theory brings us somewhat nearer the truth, though it too falls short. This theory is a reaction against the me- chanical, and affirms that the human qualities of the -HTiters are not superseded, but are cleansed, strengthened, and employed by the Divine Author. ' The Divine influence acted upon man's faculties in accordance with their natural laws ' ; classical expression is given to this theory in the words of Augustine (in Joan. 1. i. 1), ' inspiratus a Deo, sed tamen homo.' The Divine Agent .selects suitable media for His communications, and does not try ' to play lyre-music on flutes, and harp-music on trumpets.' The imperfections and weaknesses found in Scripture are human, the truths uttered are Divine. The theory in its most acceptable form, and as held by Erasmus, Grotius, Baxter, Paley, and many modern writers, suggests that the Biblical writers were so inspired as to secure accuracy in all matters of cdinlnct ,aiu: .loctrine, while it declines to ple(lj;e its, If t(. t ■ |ierfect accuracy in non-essentials(Pi- suli-i.liiii; iticulars. Hence it is sometimes calleil the ' i~sc j , ,,,! theory.
This theory, while it endeavours Im recognize the facts of Scripture and to accou"J: f or t hem, yet fails to give us an understanding w. inspiration. It does not explain, or even attempt to explain, how writers should be possessed of supernatural knowledge while inditing one sentence, and in the next be dropped to a lower level. It fails to give us the psychology of that state of mind which can infallibly pronounce on matters of doctrine while it is astray on the often simpler facts of history. It makes no attempt to anal}-ze the relation SUD- sisting between the Divine mind and the human which produces such results. Nor does it explain how we are to distinguish essentials from non- essentials, or disentangle the one from the other.
(4) Constructively we may make the following affirmations regarding Inspiration, derived from the facts presented in the Bible :
(a) It is the men, not directly the writings, that were inspired. ' Men spake from God, being moved by the Holy Ghost ' (2 P 1-'). Inspiration does not mean that one inspired thought is magic- ally communicated to a man in the form in which
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he is to declare it to liis fellows, and in no con- nexion with the previous contents and norniul action of his mind. As he sits down to write, hi- continues in that state of mind and si)irit in which he has been living and to which the Spirit of Vuid has brought him. The book he produces is not the abnormal, exceptional product of a unique condition of nund and spirit, but is the natural and spontaneous outflow from the previous experi- ence and thought of the writer. All his past training and knowledge, all his past strivings to yield himself wholly to the Spirit of Christ, enter into what he now produces.
(b) When we say that a writer of Scripture is Divinely inspired, we mean that as he writes he is ■under the influence of the Holy Spirit. All Chris- tians possess this same Spirit, and are by Him being led into a full knowledge of the truth that is in Christ, to a full perception of that whole revelation of God which is made in Christ ; and when some of their number are characterized as inspired, this means that such persons are dis- tinguished above their fellow - Christians by a special readiness and capacity to perceive the meaning of Christ as the revelation of God and to make known what they see.
(c) Inspiration is primarily a spiritual gift, and only secondarily a mental one. The Spirit of God may dwell richly in a man and yet not render him infallible even in matters of religion. In 1 Th 4" St. Paul speaks of his converts as OcoSi- SaKToi, but to one end, and that a spiritual not a mental end. Our Lord (Jn 6^*) apjilies to all those who come to Him in Spirit the prophetic words, ' They shall be all taught of God,' but no one can suppose that this involves infallible knowledge. It cannot be summarily argued that because God dwells in a man, all that the man speaks partakes of the Divine omniscience. Inspiration operates as any newborn passion, such as maternal love, operates. It does not lift the person out of all limitations, but it seizes upon and uses all the faculties, elevating, refining, and directing to one purpose. It illuminates the mind as enthusiasm does, by stimulating and elevating it ; it enriches the memory as love does, by intensifying the interest in a certain object, and by making the mind sensitive to its imjiressions and retentive of them. It brings light to the understanding and wisdom to the spirit, as purity of intention or a high aim in life does. It brings a man into sym- pathy with the nature and purposes of God, en- ables him to see God where others do not see Him, and to interpret His revelations in the same Spirit in which they are given.