4. There is the use of _memory_. Our Lord’s promise to His Apostles in John, xiv. 26, applies clearly to this point, and shows that the gift of the Holy Ghost, so far from superseding memory, would quicken it, and give it the power of recalling with accuracy the words intrusted to it. ‘He shall bring all things to your remembrance, whatsoever I have said unto you.’ 5. There was also the use of _personal experience_, as, _e.g._, when St. John said, ‘The word was made flesh, and dwelt among us, and we beheld his glory’ (John, i. 14); and again, ‘That which we have seen and heard declare we unto you.’ (1 John, i. 1, 3) And lastly, and it is a very deeply interesting point, there was the diligent _use of collected information_. See Luke, i. 1–3, where Luke does not claim to write original matter, but to have received it from those who from the beginning were eye-witnesses, and ministers of the word. It was because he had a perfect understanding from them that he undertook to write out in order the events of the narrative. It is clear, therefore, that in the composition of Scripture there was the free use of the human mind. The Pentateuch is the word of Moses as well as the word of God, for when our Lord quotes the fifth commandment in Mark, vii. 10, He introduces it by the words ‘Moses said;’ although when He condemns His hearers for the breach of it, he says, they were ‘making the Word of God of none effect by their tradition.’ (Mark, v. 13.) The human element is therefore as plain as the divine. We have not in our Bible a voice speaking from heaven in accents so strange to human ears that it could only serve to amaze and terrify; but we have God’s will presented to us through the medium of human language, human feeling, human thought, and human inquiry; human in all respects but one, and that is, as we have already found, that it is free from human error. THE COMBINATION. I TRUST, then, that I have shown clearly the existence of the divine and human elements in Scripture, but it still remains for us to consider the third point, namely, THE COMBINATION OF THE TWO. How is the union between the divine and human to be explained? 1. Not by supposing that the writers were mere pens, or machines. This is sometimes termed the mechanical theory, but it is clearly inconsistent with facts. Pens never think, argue, remember, weep, or rejoice, and all these things were done by the writers of Scripture. 2. Not by supposing them to be mere copyists or amanuenses employed to write down the words of the Spirit, as Baruch took down the words of Jeremiah. This may have been the case when they received direct communication, as when Moses wrote out the ten commandments at the dictation of God: but it will not apply to inspiration, as it gives no scope for variety of character. The one dictating mind would be the only one to appear on such a theory.