(4) Manner of Inspiration. It is perfectly consistent with the plenary inspiration here men tioned, that God operated on the minds of in spired men in a variety of ways, sometimes by audible words, sometimes by direct inward sug gestions, sometimes by outward visible signs, sometimes by the lirim and Thummim, and some times by dreams and visions. This variety in the mode of Divine influence detracted nothing front 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.
But inspiration was concerned not only in mak ing known the will of God to prophets and apos tles, but also in giving them directions in writing the sacred books. They wrote as they were moved by the Holy Ghost. And in this, also, there was a diversity in the mode of divine in fluence. 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 from all error, and influenced them to write just so much and in such a manner as God saw to he best. Sometimes he moved and guided them to write a summary record of larger histories, con taining what his infinite wisdom saw to be adapt ed to the end in view, that is, the benefit of his people in all ages. Sometimes he influenced them to make a record of important maxims in com mon use, or to write new ones, derived either from their own reason and experience, or from special divine teaching. Sometimes he influ enced them to write parables or allegories, partic ularly suited to make a salutary impression of Divine things on the minds of men; and some times to record supernatural visions. In these and all other kinds of writing the sacred penmen manifestly needed special divine guidance, as no man could of himself attain infallibility, and no wisdom, except that of God, was sufficient to de termine what things ought to be written for per manent use in the church, and what manner of writing would be best fittcd to promote the great ends of revelation.
Some writers speak of different modes and different kinds, and even different degrees, of in spiration. And if their meaning is that God
influenced the minds of inspired men in different ways; that he adopted a variety of modes in re vealing divine things to their minds; that he guided them to give instruction in prose and in poetry, and in all the different forms of composi tion; that he moved and guided them to write history, prophecy, doctrines, commands, promises, reproofs, and exhortations, and that he adapted his mode of operation to each of these cases— against this no objection can be made. It is a fact, that the Scriptures exhibit specimens of all these different kinds of writing and these different modes of divine instruction. Still each and every part of what was written was divinely in spired, and equally so. It is all the word of God, and clothed with divine authority, as much as if it had all been made known and written in one way.
Dr. Henderson, who labors perhaps with too much zeal against carrying inspiration to extreme lengths, still says that if those who hold to differ ent modifications of inspiration intend that there are different modifications and degrees of au thority given to Scripture, their opinion must meet with unqualified reprobation from every sincere believer. He insists that a diversity in the modes and degrees of divine operation did exist in the work of inspiration, and that this diversity was the result of infinite wisdom adapting itself to different circumstances. He thinks that, unless we admit such a diversity, we cannot form correct ideas of the subject. But he is confident that the distinction which he endeavors to establish is not in the slightest degree hostile to the divine au thority of Scripture. He affirms that no part of that holy book was written 'without miraculous znfluence; that all Parts were equally inspired; that in regard to the whole volume the great end was infallibly attained, namely, the commitment to writing of precisely such matters as God de signed for the religious instruction of mankind; that the sacred penmen wrote what had for its object not merely the immediate benefit of indi vidual persons or churches, but what would be useful to Christians in all future times; and that in regard to the most minute and inconsiderable things which the Scripture contains we are com pelled to say, this also cometh from the Lord.