men. Thus Coleridge, who refers inspiration ^to that ^^ grace and comn.union with the Spirit which the Church, under all^circum- stances, and every regenerate member of the Church, is_jiermitted to hope and instructed to pray for ; " makes an exception in favour of " the law and the pi'ophets, no jot or tittle of which can pass unfulfilled." ^ The remainder of the Bible, he holds, was written under the impulse and guidance of the gracious influence of the Spirit given to all Christian men. And his friends and followers, Dr. Arnold, Archdeacon Hare, and specially Maurice, ignore this distinction and refer the whole Bible " to an inspiration the same as what every believer enjoys." '^ Thus Maurice says,^ " We must forego the demand which we make on the conscience of young men, when we compel them to declare that they regard the inspi- ration of the Bible as generically unlike that which God bestows on His children in this day."
Objections to the Doctrine that Inspiration is common to all Believers.
That this theory is anti-scriptural is obvious. 1. Because the Bible makes a marked distinction between those whom God chose to be his messengers, his prophets, his spokesmen, and other men. This theory ignores that distinction, so far as the people of God is concerned.
2. It is inconsistent with the authority claimed by these_special messengers of God. They spoke in his name. God spoke througli them. They said, " Thus saith the Lt)rd," in a sense and way in which no ordinary believer dare use those words. It is inconsistent with the autliority not only claimed by the sacred writers, but attributed to them by our Lord himself. He declared that the Scripture could not be broken ; that it was infallible in all its teach- ings. The Apostles declare those anathema who did not receive their doctrines. This claim to divine authority in teaching was confirmed by God himself in signs, and wonders, and divers mira- cles, and gifts of the Holy Ghost.
3. It is inconsistent with the whole nature of the Bible, which is and professes to be a revelation of truths not only undiscoverable by human reason, but which no amount of holiness could enable the mind of man to perceive. This is true not only of the strictly prophetic revelations relating to the future, but also of all thinga
1 " Confessions of an Inquiring Spirit," Letter 7, Wor7:s, N. Y., 1853, vol. v. p. 619.
2 See Bannerman, Inspiration of the Scriptures, Edinburg, 1865 ; pp. 145, 232. 2 Theohcjical Essays, p. 339, Cambridge, 1853.