I NEED scarcely say that this divine element is the great subject of modern controversy. But I hope we may meet the points more especially agitated, by considering four questions. I. Does it extend over the whole book? II. Is it equal? III. Is it verbal? IV. Does it render the word infallible? I. Does it extend over the whole book? Our first inquiry, then, must relate to the area covered by it; or, in other words, to the question, Is the whole inspired? Were all the writers of Scripture thus moved by the Holy Ghost? or merely some of them, and those in certain books only? Now, taking the language of St. Paul in 2 Tim. iii. 16, as our guide, we have a clear and decisive answer; for it is here written, ‘All Scripture is given by inspiration of God.’ It is stated by Dr. Lee {8} that the word ‘Scripture’ occurs either in the singular or plural no less than fifty times, and in every single instance it is employed solely with reference to that collection of writings which were regarded as the oracles of God. Everything therefore included in that collection is here declared to be θεοπνευστος, or given by inspiration. The only possible question therefore is, How much was included? Now, whatever men may think of the doctrine of inspiration, all must admit as an historical fact, that when St. Paul wrote these words, the whole of the Old Testament was included in the Jewish canon. The Jews, notwithstanding all their faults, were admirable guardians of Scripture, and there was no doubt in the mind of any pious Jew as to what books together formed his Bible. He was much clearer on that subject than many of our modern writers. When therefore St. Paul spoke of ‘All Scripture,’ there is no doubt in the world that he included in his statement every line and letter of the Old Testament, and he taught us in those words that the whole, from first to last, from the first of Genesis to the last of Malachi was given by inspiration of God.