'In efficacious grace,' says Edwards, 'we are not merely passive, nor yet does God do some and we do the rest. But God does all, and we do all. God produces all, and we act all. For that is what he produces, namely, our own acts. God is the only proper author and foundation ; we only are the proper actors. We are, in different respects, wholly passive and wholly active. In the Scriptures, the same things are represented as from God and from us. God is said to convert men, and men are said to convert and turn. God makes a new heart and we are commanded to make us a new heart—not merely because we must use the means in ordet to the effect, but the effect itself is our act and our duty. These things are agreeable to that text, "God worketh in you both to will and to do." (c) The mental exercises of Paul and of John had their own characteristic peculiarities, as much as their style. God was the author of John's mind and all that was peculiar to his mental faculties and habits, as really as of Paul's mind and what was peculiar to him. And in the work of inspiration he used and directed, for his own purposes, what was peculiar to each. When God inspired different men he did not make their minds and tastes all alike, nor did he make their language alike. Nor had he any.o.ccasion for this; for while they had different mental faculties and habits, they were as capable of being infallibly directed by the Divine Spirit, and infallibly speak ing and writing Divine truth, as though their mental faculties, and habits had been all exactly alike. And it is manifest that the Scriptures, written by such a variety of inspired men, and each part agreeably to the peculiar talents and style of the writer, are not only equally from God. but, taken together, are far better adapted to the purposes of general instruction, and all the objects to be accomplished by revelation, than if they had been written by one man, and in one and the same manner.
(d) This view of plenary inspiration is fitted to relieve the difficulties and objections which have arisen in the minds of men from the variety of talent and taste which the writers exhibited, and the variety of style which they used. See, it is said, how each writer expresses himself naturally, in his own way, just as he was accus tomed to do when not inspired. And see, too, we might say in reply, how each Apostle, Peter, Paul or John, when speaking before rulers, with the promised aid of the Holy Spirit, spoke natur ally, with his own voice, and in his own way, as he had been accustomed to do on other occa sions were not inspired. There is no more objection to plenary inspiration in the one case than in the other. The mental faculties and habits of the Apostles, their style. their voice, their mode of speech, all remained as they were. What, then, had the Divine Spirit to do? What was the work which appertained to him? We reply, his work was so to direct the Apostles in the use of their own talents and habits, their style, their voice, and all their peculiar endowments, that they should speak or write, each in his own way, just what God would have them speak or write, for the good of the Church in all ages.
2. Objections from Peculiarities of the Writers.
(1) Language. The fact that the individual peculiarities of the sacred penmen are everywhere so plainly impressed on their writings, is often mentioned as an objection to the doctrine, that inspiration extended to their language as well as their thoughts. This is, indeed, one of the most common objections, and one which has obtained a very deep lodg-ment in the minds of some in telligent Christians. It may, therefore, be neces sary to take some further pains completely to re move it. And in our additional remarks relative to this and other objections, it will come in our way to show that such a writer as Gaussen, who contends with great earnestness and ability for the highest views of inspiration, does still, on all important points, agree with those who advocate lower views of the subject.
Gaussen says, 'Even if the title of each book should not indicate to us that we are passing from one author to another ; yet we could quickly discover, by the change of their characters, that a new hand has taken the pen. It is perfectly easy to recognize each one of them, although they speak of the same master, teach the same doc trines, and relate the sante incidents.' But how does this prove that Scripture is not, in all re spects, inspired? `So far are we,' says this author, 'from overlooking human individuality everywhere impressed on our sacred books, that, on the contrary, it is with profound gratitude, and with an ever-increasing admiration, that we regard this living, real, human character infused so charmingly into every part of the Word of God. We admit the fact, and we see in it clear proof of the Divine wisdom which dictated the Scriptures.' Those who urge the objection above mentioned are plainly inconsistent with themselves. For while they deny the plenary inspiration of some parts of Scripture. because they have these marks of individuality, they acknowledge inspiration in the fullest sense in other parts, particularly in the prophecies, where this individuality of the writers is equally apparent.
In truth, what can be more consonant with our best views of the wisdom of God, or with the general analogy of his works, than that he should make use of the thoughts, the memories, the peculiar talents, tastes. and feelings of his ser vants in recording his Word for the instruction of men? Why should he not associate the peculiari ties of their personal character with what they write under his personal guidance? But, inde pendently of our reasoning, this matter is decided by the Bible itself. 'All Scripture is divinely in spired,' and it is all the Word of God. And it is none the less the 1Vord of God, and none the less inspired, because it cotnes to us in the language of Moses, and David, and Paul, and the other sacred writers. 'It is God who speaks to us, but it is also man; it is man, but it is also God.' The Word of God, in order to be intelligible and profitable to us, 'must be uttered by mortal tongues, and be written by mortal hands, and must put on the features of human thoughts.