INSPIRATION

INSPIRATION

they were able to relate certain events in which | tion of thought and of style, as clearly shows that they had been personally concerned, and to make the powers of the writers were raised above their such occasional reflections as were suggested by ordinary pitch. If a person of moderate talents particular subjects and occurrences. In these should give as elevated a description of the macases no supernatural influence was necessary to jesty and attributes of God, or reason as proinvigorate their minds; it was only necessary that foundly on the mysterious doctrines of religion, they should be infallibly preserved from error. It as a man of the most exalted genius and extenis with respect to such passages of Scripture sive learning, we could not fail to be convinced alone, as did not exceed the natural ability of the that he was supernaturally assisted; and the writers to compose, that I would admit the notion conviction would be still stronger, if his compoof superintendence, if it should be admitted at all.sition should far transcend the highest efforts of Perhaps this word, though of established use and the human mind. Some of the sacred writers almost undisputed authority, should be entirely were taken from the lowest ranks of life; and laid aside, as insufficient to express even the low- yet sentiments so dignified, and representations est degree of inspiration. In the passages of of divine things so grand and majestic, occur in Scripture which we are now considering, I con- their writings, that the noblest flights of human ceive the writers to have been not merely super-genius, when compared with them, appear cold intended, that they might commit no error, but and insipid. likewise to have been moved or excited by the 3. "It is manifest, with respect to many pasHoly Ghost to record particular events, and set sages of Scripture, that the subjects of which they down particular observations. The passages writ-treat must have been directly revealed to the ten in consequence of the direction and under the care of the Divine Spirit, may be said, in an inferior sense, to be inspired; whereas, if the men had written them at the suggestion of their own spirit, they would not have possessed any more authority, though they had been free from error, than those parts of profane writings which are agreeable to truth.

writers. They could not have been known by any natural means, nor was the knowledge of them attainable by a simple elevation of the faculties. With the faculties of an angel we could not discover the purposes of the divine mind. This degree of inspiration we attribute to those who were empowered to reveal heavenly mysteries, which eye had not seen, and ear had not heard,' to those who were sent with particular messages from God to his people, and to those who were employed to predict future events. The plan of redemption being an effect of the sovereign councils of heaven, it could not have been known but by a communication from the Fa ther of Light.

2. "There are other parts of the Scriptures in which the faculties of the writers were supernaturally invigorated and elevated. It is impossible for us, and perhaps it was not possible for the inspired person himself, to determine where nature ended, and inspiration began. It is enough to know, that there are many parts of Scripture in which, though the unassisted mind might have "This kind of inspiration has been called the proceeded some steps, a divine impulse was ne- inspiration of suggestion. It is needless to discessary to enable it to advance. I think, for pute about a word; but suggestion seeming to example, that the evangelists could not have express an operation on the mind, by which ideas written the history of Christ if they had not en- are excited in it, is of too limited a signification to joyed miraculous aid. Two of them, Matthew denote the various modes in which the prophets and John, accompanied our Saviour during the and apostles were made acquainted with superspace of three years and a half. At the close of natural truths. God revealed himself to them this period, or rather several years after it, when not only by suggestion, but by dreams, visions, they wrote their Gospels, we may be certain voices, and the ministry of angels. This degree of that they had forgotten many of his discourses inspiration, in strict propriety of speech, should be and miracles; that they recollected others indis- called revelation; a word preferable to sugges‐ inetly; and that they would have been in dan- tion, because it is expressive of all the ways in ger of producing an inaccurate and unfair ac- which God communicated new ideas to the minds count, by confounding one thing with another. of his servants. It is a word, too, chosen by the Besides, from so large a mass of particulars, men Holy Ghost himself, to signify the discovery of of uncultivated minds, who were not in the habit truths formerly unknown to the apostles. The of distinguishing and classifying, could not have last book of the New Testament, which is a colmade a proper selection; nor would persons un-lection of prophecies, is called the Revelation of skilled in the art of composition have been able to Jesus Christ. Paul says, that he received the express themselves in such terms as should in- Gospel by revelation; that by rerelation the sure a faithful representation of doctrines and mystery was made known to him, which in other facts, and with such dignity as the nature of the ages was not made known unto the sons of men, subject required. A divine influence, therefore, as it was then rercaled unto his holy apostles must have been exerted on their minds, by which and prophets by the Spirit; and in another their memories and judgments were strength-place, having observed that 'eye had not seen, ened, and they were enabled to relate the doc- nor ear heard, neither had entered into the heart trines and miracles of their Master in a manner of man the things which God had prepared for the best fitted to impress the readers of their his-them that love him,' he adds,But God hath tories. The promise of the Holy Ghost to bring revealed them unto us by his Spirit.' Rev. i. 1; to their remembrance all things whatsoever Gal. i. 12; Eph. ii. 5; 1 Cor. ii. 9, 10. Christ had said to them, proves, that, in writing their histories, their mental powers were endow ed by his agency, with more than usual vigour. "Further; it must be allowed that in several passages of Scripture there is found such eleva

"I have not names to designate the other two kinds of inspiration. The names used by Doddridge and others, Superintendence, Elevation, and Suggestion, do not convey the ideas stated in the three preceding particulars, and are liable to

:

INSPIRATION

other objections, besides those which have been mentioned. This account of the inspiration of the Scriptures has, I think, these two recommendations that there is no part of the Scripture which does not fall under one or other of the foregoing heads; and that the different degrees of the agency of the Divine Spirit on the minds of the different writers are carefully discriminated.

INSPIRATION

truth, and it may be supported by the following reasoning.

"Every man, who hath attended to the operations of his own mind, knows that we think in words, or that, when we form a train or combination of ideas, we clothe them with words; and that the ideas which are not thus clothed are indistinct and confused. Let a man try to think upon any subject, moral or religious, without the "Some men have adopted very strange and aid of language, and he will either experience a dangerous notions respecting the inspiration of total cessation of thought, or, as this seems imthe Scriptures. Dr. Priestley denies that they possible, at least while we are awake, he will feel were written by a particular divine inspiration; himself constrained, notwithstanding his utmost and asserts that the writers, though men of the endeavours, to have recourse to words as the ingreatest probity, were fallible, and have actually strument of his mental operations. As a great committed mistakes in their narrations and their part of the Scriptures was suggested or revealed reasonings. But this man and his followers find to the writers; as the thoughts or sentiments, it their interest to weaken and set aside the au- which were perfectly new to thein, were convey. thority of the Scriptures, as they have adopted a led into their minds by the Spirit, it is plain that system of religion from which all the distinguish- they must have been accompanied with words ing doctrines of revelation are excluded. Others proper to express them; and, consequently, that consider the Scriptures as inspired in those the words were dictated by the same influences places where they profess to deliver the word of on the mind which communicated the ideas. The God; but in other places, especially in the his- ideas could not have come without the words, torical parts, they ascribe to them only the same because without them they could not have been authority which is due to the writings of well-in-conceived. A notion of the form and qualities formed and upright men. But as this distinction of a material object may be produced by subjectis perfectly arbitrary, having no foundation in ing it to our senses; but there is no conceivable any thing said by the sacred writers themselves, method of making us acquainted with new abso it is liable to very material objections. It re-stract truths, or with things which do not le presents our Lord and his apostles, when they speak of the Old Testament, as having attested, without any exception or limitation, a number of books as divinely inspired, while some of them were partly, and some were almost entirely, human compositions: it supposes the writers of both Testaments to have profanely mixed their own productions with the dictates of the Spirit, and to have passed the unhallowed compound on the world as genuine. In fact, by denying that they were constantly under infallible guidance, it leaves us utterly at a loss to know when we should or should not believe them. If they could blend their own stories with the revelations made to them, how can I be certain that they have not, on some occasions, published, in the name of God, sentiments of their own, to which they were desirous to gain credit and authority? Who will assure me of their perfect fidelity in drawing a line of distinction between the divine and the human parts of their writings? The denial of the plenary inspiration of the Scripture tends to unsettle the foundations of our faith, involves us in doubt and perplexity, and leaves us no other method of ascertaining how much we should believe, but by an appeal to reason. But when reason is invested with the authority of a judge, not only is revelation dishonoured, and its Author insulted, but the end for which it was given is completely defeated.

"A question of very great importance demands our attention, while we are endeavouring to settle, with precision, the notion of the inspiration of the Scriptures; it relates to the words in which the sacred writers have expressed their ideas. Some think, that in the choice of words they were left to their own discretion, and that the language is human, though the matter be divine; while others believe, that in their expressions, as well as in their sentiments, they were under the infallible direction of the Spirit. It is the last opinion which appears to be most conformable to

within the sphere of sensation, but by conveying to the mind, in some way or other, the words significant of them. In all those passages of Scripture, therefore, which were written by reve lation, it is manifest that the words were inspir ed; and this is still more evident with respect to those passages which the writers themselves did not understand. No man could write an intelligible discourse on a subject which he does not understand, unless he were furnished with the words as well as the sentiments: and that the penmen of the Scriptures did not always understand what they wrote, might be safely inferred from the comparative darkness of the dispensa tion under which some of them lived; and it is intimated by Peter, when he says, that the prophets 'inquired and searched diligently what, and what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. 1 Pet. i. 10, 11.

"In other passages of Scripture, those not excepted in which the writers relate such things as had fallen within the compas: of their own knowledge, we shall be disposed to believe that the words are inspired, if we calmly and seriously weigh the following considerations. If Christ promised to his disciples, that, when they were brought before kings and governors for las sake, "It should be given them in that same hour what they should speak, and that the Spirit of ther Father should speak in them,' Matt. x. 19, 20; Luke xii. 11, 12,-a promise which cannot be reasonably understood to signify less than that both words and sentiments should be dictated to then,-it is fully as credible that they should be assisted in the same manner when they wrote, especially as the record was to last through all ages, and to be a rule of faith to all the nations of the earth. Paul affirms, that he and the other apostles spoke not in the words which man's wisdom teacheth, but which the Holy Ghost

INFLUENCES

INTERCESSION

taught,' 1 Cor. ii. 13; and this general assertion | Bennett on Inspiration; Dr. Stennet on the may be applied to their writings as well as to Authority and Use of Scripture; Parry's Intheir sermons. Besides, every person who hath quiry into the Nature and Extent of the Inspi reflected upon the subject, is aware of the impor-ration of the Apostles; Brown's Nat. and Rev. tance of a proper selection of words in expressing Religion, p. 78; and article CHRISTIANITY and our sentiments; and knows how easy it is for a SCRIPTURE, in this work. heedless or unskilful person not only to injure INSTINCT, that power which acts on and the beauty and weaken the efficacy of a discourse impels any creature to any particular manner of by the impropriety of his language, but, by sub-conduct, not by a view of the beneficial consestituting one word for another, to which it seems quences, but merely from a strong impulse supto be equivalent, to alter the meaning, and per- posed necessary in its effects, and to be given haps render it totally different. If, then, the sa- them to supply the place of reason. cred writers had not been directed in the choice INSTITUTE, INSTITUTION; an estaof words, how could we have been assured that blished custom or law: a precept, maxim, or those which they have chosen were the most pro- principle. Institutions may be considered as poper? Is it not possible, nay, is it not certain, sitive, moral, and human. 1. Those are called that they would have sometimes expressed them-positive institutions or precepts which are not selves inaccurately, as many of them were illiter-founded upon any reasons known to those ate; and by consequence would have obscured to whom they are given, or discoverable by and misrepresented the truth? In this case, how them, but which are observed merely because could our faith have securely rested on their testi- some superior has commanded them.-2. Moral mony? Would not the suspicion of error in are those, the reasons of which we see, and the their writings have rendered it necessary, before duties of which arise out of the nature of the case we received them, to try them by the standard of itself, prior to external command.-3. Human, reason? and would not the authority and the de-are generally applied to those inventions of men, sign of revelation have thus been overthrown? We must conclude, therefore, that the words of Scripture are from God, as well as the matter; or we shall charge him with a want of wisdom in transmitting his truths through a channel by which they might have been, and most probably have been, polluted.

or means of honouring God, which are not appointed by him, and which are numerous in the church of Rome, and too many of them in Protestant churches. Butler's Analogy, p. 214; Doddridge's Lec. lect. 158; Robinson's Claude, 217, vol. i. and 258, vol. ii.; Burrough's two Disc. on Positive Institutions; Bp. Hoadley's Plain Account, p. 3.

INTEGRITY, purity of mind, free from any undue bias or principle, Prov. xi. 3. Many hold, that a certain artful sagacity, founded upon knowledge of the world, is the best conductor of every one who would be a successful adventurer in life, and that a strict attention to integrity would lead them into danger and distress. But, in answer to this, it is justly observed, 1. That the guidance of integrity is the safest under which we can be placed; that the road in which it leads us is, upon the whole, the freest from dan gers, Prov. iii. 21, &c.-2. It is unquestionably the most honourable; for integrity is the founda tion of all that is high in character among mankind, Prov. iv. 8.-3. It is the most conducive to felicity, Phil. iv. 6, 7; Prov. iii. 17.—4. Such a character can look forward to eternity without dismay, Rom. ii. 7.

"To the inspiration of the words, the difference in the style of the sacred writers seems to be an objection; because, if the Holy Ghost were the author of the words, the style might be expected to be uniformly the same. But in answer to this objection it may be observed, that the Divine Spirit, whose operations are various, might act differently on different persons, according to the natural turn of their minds. He might enable one man, for instance, to write more sublimely than another, because he was naturally of a more exalted genius than the other, and the subject assigned to him demanded more elevated language; or he might produce a difference in the style of the same man, by raising, at one time, his faculties above their ordinary state; and by leaving them, at another, to act according to their native energy under his inspection and controul. We should not suppose that inspiration, even in its higher degrees, deprived those who were the subjects of it, of the use of their faculties. They were, indeed, the organs of the Spirit; but they were conscious, intelligent organs. They were dependent, but distinct agents, and the operation of their mental powers, though elevated and directed by superior influence, was analogous to their ordinary mode of procedure. It is easy, therefore, to conceive that the style of the writers of the Scriptures should differ, just as it would INTERCESSION OF CHRIST, his inhave differed if they had not been inspired. A terposing for sinners by virtue of the satisfaction perfect uniformity of style could not have taken he made to divine justice. 1. As to the fact itself place, unless they had all been inspired in the it is evident, from many places of Scripture, that same degree, and by inspiration their faculties Christ pleads with God in favour of his people, had been completely suspended, so that divine Rom. viii. 34; Heb. vii. 25; 1 John ii, 1.-2. As truths were conveyed by them in the same pas- to the manner of it: the appearance of the highsive manner in which a pipe affords a passage to priest among the Jews, in the presence of God, water, or a trumpet to the breath." See Dick's our day of atonement, when he offered before Essay on the Inspiration of the Scriptures; h Hawker on Plenary Inspiration; Appendix to 3d vol. of Doddridge's Expositor: Caley o

and

INTEMPERANCE, excess in eating or drinking. This is the general idea of it; but we may observe, that whatever indulgence undermines the health, impairs the senses, inflames the passions, clouds and sullies the reason, perverts the judgment, enslaves the will, or in any way disorders or debilitates the faculties, may be ranked under this vice. See article TEMPERANCE.

blood

sin-offering, is at large re as illustrating the interces 11, 14, 22, 26; x. 19, 21,

INTREPIDITY

ITINERANT

sleeps till the resurrection, i. e. is in a state of and is firm on all occasions. Courage is impaentire insensibility. But against this opinion, tient to attack, undertakes boldly, and is not les and that the soul, after death, enters immediately sened by difficulty. Valour acts with vigour, into a state of reward or punishment, the follow- gives no way to resistance, but pursues an entering passages seem to be conclusive, Matt. xvii. 3; | prise in spite of opposition. Bravery knows no Luke xxiii. 42; 2 Cor. v. 6; Phil. i. 21; Luke fear; it runs nobly into danger, and prefers hoxvi. 22, 23; Rev. vi. 9. See articles RESURREC-nour to life itself. Intrepidity encounters the TION, SOUL, and FUTURE STATE; Bishop Law's greatest perils with the utmost coolness, and dares Appendix to his Theory of Religion; Search's even present death. See COURAGE, FORTITUDE Light of Nature pursued; Bennet's Olam INVESTITURE, in ecclesiastical policy, is Haneshamhot, or View of the Intermediate the act of conferring any benefice on another. It State; Archibald Campbell's View of the Mid- was customary for princes to make investiture of die State; Archdeacon Blackburne's Historical ecclesiastical benefices, by delivering to the perView of the Controversy concerning an Inter- son they had chosen a pastoral staff' and a ring. mediate State, and the separate Existence of the The account of this ceremony may be seen at Soul between Death and the general Resurrec- large in Mosheim's Ecclesiastical History, cent tion; in which last the reader will find a large xi. part ii. chap. 2. account of the writings on this subject, from the beginning of the Reformation to almost the present time. See also, Doddridge's Lectures, lect.

219.

INTERPRETING OF TONGUES, a gift bestowed on the apostles and primitive Christians, so that in a mixed assembly, consisting of persons of different nations, if one spoke in a language understood by one part, another could repeat and translate what he said into different languages understood by others, 1 Cor. xii. 10; XIV. 5, 6, 13.

INVISIBLES, a name of distinction given to the disciples of Osiander, Flacius, Illyricus, Swenkfeld, &c., because they denied the perpetual visibility of the church.

INVOCATION, a calling upon God in prayer. It is generally considered as the first part of that necessary duty, and includes, 1. A making men tion of one or more of the names or titles of God, indicative of the object to whom we pray.—2. A declaration of our desire and design to worship him. And, 3, A desire of his assistance and acceptance, under a sense of our own unworthiness. INTOLERANCE is a word chiefly used in In the church of Rome, invocation also signifies reference to those persons, churches, or societies, adoration of, and prayers to the saints. The counwho do not allow men to think for themselves, cil of Trent expressly teaches, that the saints who but impose on them articles, creeds, ceremonies, reign with Jesus Christ offer up their prayers to &c., of their own devising. See TOLERATION. God for men, and conderan those who maintain Nothing is more abhorrent from the genius of the the contrary doctrine. The Protestants censure Christian religion than an intolerant spirit, or an and reject this opinion, as contrary to Scripture; intolerant church. "It has inspired its votaries deny the truth of the fact; and think it highly with a savage ferocity; has plunged the fatal dag- unreasonable to suppose that a limited, finite be ger into innocent blood; depopulated towns and ing, should be in a manner omnipresent, and, at kingdoms; overthrown states and empires, and one and the same time, hear and attend to the brought down the righteous vengeance of heaven prayers that are offered up to him in England, upon a guilty world. The pretence of superior China, and Peru; and from hence infer, that if the knowledge, sanctity, and authority for its sup-saints cannot hear their request, it is inconsistent port, is the disgrace of reason, the grief of wis with common sense to address any kind of dom, and the paroxysm of folly. To fetter the prayer to them. conscience, is injustice; to ensnare it, is an act of sacrilege; but to torture it, by an attempt to force its feelings, is horrible intolerance; it is the most abandoned violation of all the maxims of religion and morality. Jesus Christ formed a kingdom purely spiritual: the apostles exercised only a spiritual authority under the direction of Jesus Christ; particular churches were united only by faith and love; in all civil affairs they submitted to civil magistracy; and in religious concerns they were governed by the reasoning, advice, and exhortations of their own officers: their censures ISRAELITES, the descendants of Israel, were only honest reproofs; and their excommu- who were at first called Hebrews, by reason nications were only declarations that such offend-of Abraham, who came from the other side of ers, being incorrigible, were no longer accounted members of their communities." Let it ever be remembered, therefore, that no man or men have any authority whatever from Christ over the consciences of others, or to persecute the persens of any whose religious principles agree not with their own. See Lowell's Sermons, ser. 6; Robinson's Claude, vol. ii. p. 227, 299; Saurin's Ser. 3rd vol. p. 30, preface; Locke on Govern ment and Toleration.

INTREPIDITY, a disposition of mind unaffected with fear at the approach of danger. Resolution either banishes tear or surmounts it,

IRRESISTIBLE GRACE. See GRACE ISBRANIKI, a denomination which appeared in Russia about the year 1666, and assumed this name, which signifies the multitude of the elect. But they were cailed by their adversaries Rolskolsnika, or the seditious faction. They professed a religious zeal for the letter of the holy Scriptures. They maintained that there is no subordination of rank among the faithful, and that a Christian may kill himself for the love of Christ.

the Euphrates; and afterwards Israelites, from Israel, the father of the twelve patriarchs; and, lastly, Jews, particularly after their return from the captivity of Babylon, because the tribe of Judah was then much stronger and more numerous than the other tribes, and foreigners had scarce any knowledge of this tribe. For the history of this people, see article JEWS.

ITINERANT PREACHERS, those who are not settled over any particular congregation, but go from place to place for the purpose of preaching to, and instructing the ignorant. A great deal has been said against persons of this