Yet are we therefore to conclude that the record of facts in Scripture does not come under the guarantee of its inspiration? We are not so to conclude, and for this plain reason:—the sacred narrative carried on through so many ages, what is it but the very matter for our faith and rule of our obedience? What but that narrative itself is the supernatural teaching, in order to which inspiration is given? What is the whole history, traced out in Scripture from Genesis to Esdras and thence on to the end of the Acts of the Apostles, but a manifestation of Divine Providence, on the one hand interpretative, on a large scale and with analogical applications, of universal history, and on the other preparatory, typical and predictive, of the Evangelical Dispensation? Its pages breathe of providence and grace, of our Lord, and of His work and teaching, from beginning to end. It views facts in those relations in which neither ancients, such as the Greek and Latin classical historians, nor moderns, such as Niebuhr, Grote, Ewald, or Michelet, can view them. In this point of view it has God for its author, even though the finger of God traced no words but the Decalogue. Such is the claim of Bible history in its substantial fulness to be accepted de fide as true. In this point of view, Scripture is inspired, not only in faith and morals, but in all its parts which bear on faith, including matters of fact.

–John Henry, Cardinal Newman, On the Inspiration of the Scriptures