HI. The Manner of Inspiration. — The iiiterior pi-ocess of the Spirit's action upon the minds of the speakers or writers was of course inscrutable (.John iii, 8) even to themselves. That they were conscious, however, of such an influence is manifest from the authoiity with which they put forth their words ; yet, when they sat down to write, the divine and the human elements in their men- tal action were perfectlv harmonious and inseparable (Luke i, 3).
As to the outward method, "God operated on the minds of inspired men in a variety of ways, sometimes by audible words, sometimes by direct inward sugges- tions, sometimes by outward visible signs, sometimes by the Urim and Thummim, and sometimes by dreams and visions. This variety in the mode of divine influ- ence detracted nothing from its certainty. God made known his will equally in different ways ; and, whatever the mode of his operation, he made it manifest to his servants that the things revealed were from him." All this, however, relates rather to revelation than simple inspiration, a distinction that is ably made by Prof. Lee in his work on the subject.
" But inspiration was concerned not only in making known the will of God to prophets and apostles, but also in giving them direction in writing the sacred books. In this, also, there was a diversity in tlie mode of divine influence. Sometimes the Spirit of God moved and guided his servants to write things which they could not know by natural means, such as new doctrines or precepts, or predictions of future events. Sometimes he moved and guided them to write the history of events which were wholly or partly known to them by tradition, or by the testimony of their contemporaries, or by their own observation or experience. In all these cases the divine Spirit effectually preserved them ('mm ell error, and influenced them to v.rite iust so much and
in such a manner as God saw to be best. Rc;metimes he moved and guided them to write a summary record of larger histories, containing what his infinite wisdom saw to be adajited to the end in view, that is, the bene- fit of his people in all ages. Sometimes he influenced them to make a record of important maxims in common use, or to write new ones, derived either from their own reason or experience, or from special divine teaching. Sometimes he influenced them to write parables or alle- gories, particularly suited to make a salutary impression of divine things on the minds of men ; and sometimes to record supernatural visions. In these and all other kinds of writing the sacred penmen manifestlj' needed special divine guidance, as no man could of himself at- tain to infallibihty, and no wisdom, except that of God, was sufficient to determine what things ought to be written for permanent use in the Church, and what manner of writing would be best fitted to promote the great ends of revelation."
" Some writers speak of different modes and different kinds, and even different degrees of inspiration. If their meaning is that God influenced the minds of in- spired men in different ways; that he adopted a variety of modes in revealing divine things to their minds ; that he guided them to give instruction in prose and in poe- try, and in all the different forms of composition ; that he moved and guided them to write history, prophecy, doctrines, commands, promises, reproofs, and exhorta- tions, and that he adapted his mode of operation to each of these cases — against this no objection can be made. The Scriptures do exhibit these different kinds of writ- ing and modes of divine instruction. Still every part of what was wTitten was divinely inspired, and equally so. It is all the M-ord of God, and clothed with divine authority, as much as if it had all been made known and written in one way." "While this is true of the word as written or as originally uttered, it is not true that all the subject matter is equally revealed ; for some of the facts, doctrines, and views A\cre known to the writers in their ordinary intelligence, while others were specially communicated by immediate divine aftlatus. In other words, all is inspired, but not all rei-ealed.
IV. Theories o/hispiratio??. — These may be concisely stated thus: (1.) The orthodox, or generality accepted view, which contents itself with considering Scrijiture to be inspired in such a sense as to make it infallibly certain when apprehended in its legitimate sense, and of absolute authority in all matters of faith and con- science. This theory has latelj' been, with great pro- priety, designated as the dynamical, purporting that the power or influence is from God, while the action is human. (2.) The viystical, or extremely strict view, thought to have been held by Philo, Josephus, and some of the primitive Christian fathers (but condemn- ed by the early councils as savoring of heathenish fxav- T(ia), which regarded the sacred writers as wholly pos- sessed by the Spirit, and uttering its dicta in a spe- cies of frenzy. This, in opposition to the former, has justly been characterized as the mechanical vi(;w, de- noting the passivity of the inspired subject. (3.) The latitudinarian view, entertained by Rationalists of all orders, Avhich deems inspiration l)ut a high style of po- etic or religious fer^-or, and not inconiristtnt with errors in fact and sentiment.