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universal authority, see <460102>1 Corinthians 1:2 ? ?unto the church of God which is at Corinth? with all that call upon the name of our Lord Jesus Christ in every place,? etc.; 7:17 ? ?so ordain I in all the churches?; <510416> Colossians 4:16 ? ?And when this epistle hath been read among you, cause that it be read also in the church of the Laodiceans?; <600315>1 Peter 3:15, 16 ? ?our beloved brother Paul also, according to the wisdom given to him, wrote unto you.? See Bartlett, in Princeton Rev., Jan. 1880:23-57 ; Bibliotheca Sacra Jan. 1884:204, 205 .

Johnson, Systematic Theology, 40 ? ?Miraculous gifts were bestowed at Pentecost on many besides apostles. Prophecy was not an uncommon gift during the apostolic period.? There is no antecedent improbability that inspiration should extend to others than to the principal leaders of the church, and since we have express instances of such inspiration in oral utterances ( <441128>Acts 11:28; 21:9, 10) it seems natural that there should have been instances of inspiration in written utterances also. In some cases this appears to have been only an inspiration of superintendence. Clement of Alexandria says only that Peter neither forbade nor encouraged Mark in his plan of writing the gospel. Ireneus tells us that Mark?s gospel was written after the death of Peter. Papias says that Mark wrote down what he remembered to have heard from Peter. Luke does not seem to have been aware of any miraculous aid in his writing, and his methods appear to have been these of the ordinary historian.

6. The chief proof of inspiration, however, must always be found in the internal characteristics of the Scriptures themselves, as the Holy Spirit discloses these to the sincere inquirer. The testimony of the Holy Spirit combines with the teaching of the Bible to convince the earnest reader that this teaching is as a whole and in all essentials beyond the power of man to communicate, and that it must therefore have been put into permanent and written form by special inspiration of God.

Foster, Christian Life and Theology, 105 ? ?The testimony of the Spirit is an argument from identity of effects ? the doctrines of experience and the doctrines of the Bible ? to identity of cause? God-wrought experience proves a God-wrought Bible ? This covers the Bible as a whole, if not the whole of the Bible. It is true so far as I can test it. It is to be believed still further if there is no other evidence.? Lyman Abbott, in his Theology of an Evolutionist, 105, calls the Bible ?a record of man?s laboratory work in the spiritual realm, a history of the dawning of the consciousness of God and of the divine life in the soul of man.? This seems to us unduly subjective. We prefer to say that the Bible is also

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