hidden before. Such a special operation of God is described in 2 Sam. 23:2, 3 ? ?The Spirit of Jehovah spake by me, And His word was upon my tongue. The God of Israel said. The Rock of Israel spake to me?

<401020> Matthew 10:20 ? ?For it is not ye that speak, but the Spirit of your father that speaketh in you?; <460209>1 Corinthians 2:9-13 ? ?Things which eye saw not, and ear heard not, And which entered not into the ear of man, Whatsoever things God prepared for them that love him. But unto us God revealed them through the Spirit: for the Spirit searcheth all things, yea, the deep things of God. For who among men knoweth the things of man save the spirit of the man, which is in him? even so the things of God none knoweth, save the Spirit of God. But we received, not the spirit of the world, but the spirit which is from God that we might know the things that were freely given to us of God.?

Clairvoyance and second sight, of which along with many eases of imposition and exaggeration there seems to be a small residuum of proved fact, show that there may be extraordinary operations of our natural powers. But, as in the ease of miracle, the inspiration of Scripture necessitated an exaltation of these natural powers such as only the special influence of the Holy Spirit can explain. That the product is inexplicable as due to mere illumination seems plain when we remember that revelation sometimes excluded illumination as to the meaning of that which was communicated, for the prophets are represented in <600111>1 Peter 1:11 as ?searching what time or what manner of time the Spirit of Christ which was in them did point unto, when it testified beforehand the sufferings of Christ, and the glories that should follow them? Since no degree of illumination can account for the prediction of ?things that are to come?

( <431613>John 16:13), this theory tends to the denial of any immediate revelation in prophecy so-called, and the denial easily extends to any immediate revelation of doctrine.

(c) Mere illumination could not secure the Scripture writers from frequent and grievous error. The spiritual perception of the Christian is always rendered to some extent imperfect and deceptive by remaining depravity. The subjective element so predominates in this theory that no certainty remains even with regard to the trustworthiness of the Scriptures as a whole.

While we admit imperfections of detail in matters not essential to the moral and religious teaching of Scripture, we claim that the Bible furnishes a sufficient guide to Christ and to salvation. The theory we are considering, however, by making the measure of holiness to be the measure of inspiration, renders even the collective testimony of the

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