Royce, World and Individual, 2:248, 249—“Assert the spiritual man; abnegate the natural man. The fleshly self is the root of all evil; the spiritual self belongs to a higher realm. But this spiritual self lies at first outside the soul; it becomes ours only by grace. Plato rightly made the eternal Ideas the source of all human truth and goodness. Wisdom comes into a man, like Aristotle’s νοῦς.” A. H. Bradford, The Inner Light, in making the direct teaching of the Holy Spirit the sufficient if not the sole source of religious knowledge, seems to us to ignore the principle of evolution in religion. God builds upon the past. His revelation to prophets and apostles constitutes the norm and corrective of our individual experience, even while our experience throws new light upon that revelation. On Mysticism, true and false, see Inge, Christian Mysticism, 4, 5, 11; Stearns, Evidence of Christian Experience, 289-294; Dorner, Geschichte d. prot. Theol., 48-59, 243; Herzog, Encycl., art.: Mystik, by Lange; Vaughan, Hours with the Mystics, 1:199; Morell, Hist. Philos., 58, 191-215, 556-625, 726; Hodge, Syst. Theol., 1:61-69, 97, 104; Fleming, Vocab. Philos., _in voce_; Tholuck, Introd. to Blüthensammlung aus der morgenländischen Mystik; William James, Varieties of Religious Experience, 379-429. 4. Scripture and Romanism. While the history of doctrine, as showing the progressive apprehension and unfolding by the church of the truth contained in nature and Scripture, is a subordinate source of theology, Protestantism recognizes the Bible as under Christ the primary and final authority. Romanism, on the other hand, commits the two-fold error (_a_) Of making the church, and not the Scriptures, the immediate and sufficient source of religious knowledge; and (_b_) Of making the relation of the individual to Christ depend upon his relation to the church, instead of making his relation to the church depend upon, follow, and express his relation to Christ.