In 1659, the former published _The Divine Original of the Scriptures_. He bases his argument chiefly on the _light_ and _efficacy_ of Divine truth,--a branch of reasoning too much neglected in after times, but vigorously renewed in our own day. Light, from its very nature, he says, not only makes other things visible, but itself manifest. So Scripture has a self-evidencing power, a power beyond that of miracles. And as there are _innate_ arguments in the Bible of its Divine original and authority, so also it exerts an influence which confirms those arguments. Owen’s forms of expression suffice to show that, whilst as to the points and bearing of his arguments, he anticipates modern turns of thought, the details of his logic bear an unmistakeably Puritan impress. But he passes out of the range of evidence into the domains of dogmatic theology, when he proceeds to dwell upon the conviction of the Bible being the Word of God as the result of a twofold efficacy of the Spirit--that efficacy consisting in a Divine communication of spiritual light, enabling the mind to discern the majesty and authority of Revelation, and also in the Divine inspiration of a sense or taste for the truths revealed.[514] [Sidenote: PURITAN WORKS ON EVIDENCES.] Owen, in his book upon _The Holy Spirit_, published at a later period, speaks of the nature of inspiration as not leaving the sacred writers to “the use of their natural faculties, their minds or memories, to understand, and remember the things spoken by Him, and so declare them to others. But He himself acted [upon] their faculties, making use of them to express His words, not their own conceptions.” This Divine reduces the modes of revelation mentioned in Scripture to three heads--voices, dreams, and visions, with the accidental adjuncts of symbolical actions and local imitations.[515]