(as our English phrase runs) '_Holy Writ;_' upon which will
arise three separate demurs--_first_, one already stated
by _Phil._, viz., that, when _graphe_ is used in this sense, it is
accompanied by the article; the phrase is either ήγραφη,
'the writing,' or else (as in St. Luke) άι γραφαι,
'the writings,' just as in English it is said, 'the Scripture,'
or 'the Scriptures.' _Secondly_, that, according to the Greek
usage, this would not be the natural place for introducing the
_is_. _Thirdly_--which disarms the whole objection from
this text, _howsoever_ construed--that, after all, it leaves
the dispute with the bibliolaters wholly untouched. We also, the
anti-bibliolaters, say that all Scripture is inspired, though we
may not therefore suppose the Apostle to be here insisting on that
doctrine. But no matter whether he is or not, in relation to this
dispute. Both parties are contending for the inspiration--so far
they are agreed; the question between them arises upon quite another
point, viz., as to the _mode_ of that inspiration, whether
incarnating its golden light in the corruptibilities of perishing
syllables, or in the sanctities of indefeasible, word-transcending
ideas. Now, upon that question, the apostolic words, torture them
how you please, say nothing at all.

There is, then, no such dogma (or, to speak _Germanice_, no
such _macht-spruch_) in behalf of verbal inspiration as has
been ascribed to St. Paul, and I pass to my own argument against it.
This argument turns upon the self-confounding tendency of the common
form ascribed to ξεοπνευστια, or divine inspiration. When
translated from its true and lofty sense of an inspiration--brooding,
with outstretched wings, over the mighty abyss of _secret_
truth--to the vulgar sense of an inspiration, burrowing, like a