Hitherto concerning the Word; now it is necessary to see why the Scripture is called the Word of God. The Scripture is so called principally by reason of its infallible Inspiration. Indeed, our AUTHOR in his Compendio enumerates more reasons why the Scripture is able to be called the Word of God; namely, α. the Divine Command, concerning which see the preceding §; β. the Divine Example in the writing of the Law, Exodus 31:18; Deuteronomy 9:10; γ. the Divine Preservation of the Scriptures as God’s peculiar property in the midst of the power of the Babylonians, Syrians, and Romans. But the principal reason that it is so called is its Infallible Inspiration, according to 2 Timothy 3:16, πᾶσα γραφὴ θεόπνευστος, all Scripture is given by inspiration of God. 2 Peter 1:21: οὐ γὰρ θελήματι ἀνθρώπου ἠνέχθη ποτὲ προφητεία, ἀλλ᾽ ὑπὸ Πνεύματος Ἁγίου φερόμενοι ἐλάλησαν ἅγιοι Θεοῦ ἄνθρωποι, for the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost, on which passage see Commentarium meum. And so Holy Men were internally urged and impelled by the divine Spirit in the writing of His dictates, no less powerfully than various bodies are wont to be impelled and propelled by the wind. That θεοπνευστία/inspiration is not to be understood of the more common concurrence of Providence, by comparison with Job 32:8, but of the immediate and infallible guidance of the Holy Spirit, who impressed upon the minds of holy men the matters to be committed to writing, and illuminated their understanding with an extraordinary and preternatural light, so that they might perceive what they had to write, and be completely persuaded of the truth and divine ἀσφαλείᾳ/certainty of the things to be written; and so that they might actually judge that these matters are to be set down on paper in these and no other words and in this order. Which sort of unusual leading was required, so that the Word of the Prophets and Apostles might be able to be held as divine: while in the rest, which we speak or write, we also enjoy either a common concurrence of divine providence, or the saving guidance of the Holy Spirit; nevertheless, what things we thus speak or write are said to be merely human words and writings, set forth θελήματι ἀνθρώπων, by the will of men, which concerning the Prophecy of Scripture, delivered to the Church θεοπνεύστως, by inspiration, is denied by Peter, who in this matter opposes the will of men to the impulse of the Holy Spirit: consult LAMPE’S Dissertationem philologico-theologicam, volume II, Disputation X, which de Θεοπνευστίᾳ Auctorum Sacrorum, pages 354 and following. That this is to be held, which was just now taught concerning the reason for the denomination of the Word of God, against Hobbes, among others, see above, Chapter I, § 1. The Reverend PETRUS DINANT, in his tractate called de Achtbaarheid van Godts Woord, chapter III, pages 345-561, will by not means displease anyone to consult here; where, 1. he defines the state of the controversy concerning the Infallible Inspiration of the Word of God, and sets forth the position of the reformed Church concerning this matter. 2. He justifies his own assertions with respect to the Books of the Old Testament. 3. He demonstrates that the same infallible guidance of the Holy Spirit is not to be denied to the Writers of the New Testament. 4. He more distinctly explains that Inspiration; he shows what the Holy Spirit furnished to the Holy Men of God in θεοπνευστία/inspiration; and how that extraordinary influx and guidance of the Spirit did not at all exclude the diligence of the holy Men, and the use of appropriate means to acquire the knowledge of divine things. 5. He answers certain difficulties that are wont to be moved against this Infallible Inspiration. You will see here also that the text of 2 Timothy 3:16 is cleared by Grotius from παρερμηνείᾳ/ misinterpretation, § 17, 18, pages 390-398.
 Luke 1:4: “That thou mightest know the certainty (τὴν ἀσφάλειαν) of those things, wherein thou hast been instructed.”
 Frederic Adolphus Lampe (1683-1729) studied under Campegius Vitringa, and held various ministerial posts. At Utrecht he was appointed Professor of Theology (1720), then of Church History (1726). He departed to teach at Bremen in 1727, and died there in 1729. He was especially learned in ecclesiastical history and antiquities.
 Thomas Hobbes (1588-1679) was an English philosopher, remembered for his work in political philosophy and social contract theory. He was also interested in theology, but heterodox in his beliefs, denying incorporeal substance (reducing all things to matter and motion), and the divine inspiration of the Biblical prophets.