40 The Fundamentals But the fallacy of this is seen in that the qualities which make for a philologist, an expert in human languages, or which give one a wide acquaintance •with literature of any kind, in other words the qualities of the higher critic, depend more on mem ory than judgment, and do not give the slightest guarantee that their possessors can draw a sound conclusion from what they know. As the author of “Faith and Inspiration” puts it, the work of such a scholar is often like that of a quarryman to an architect. Its entire achievement, though immensely valuable in its place, is just a mass of raw and formless material until a mind gifted in a different direction, and possessing the neces sary taste and balance shall reduce or put it into shape for use. The perplexities of astronomers touching Halley’s comet is in point. They knew facts that common folks did not know, but when they came to generalize upon them, the man on the street knew that he should have looked in the west for .the phenomenon when they bade him look in the east. Much is said for example about an acquaintance with Hebrew and Greek, and no sensible man will underrate them for the theologian or the Bible scholar, but they are entirely unnecessary to an understanding of the doctrine of inspira tion or any other doctrine of Holy Writ. The intelligent reader of the Bible in the English tongue, especially when illuminated by the Holy Spirit, is abundantly able to decide upon these questions for himself. He cannot determine how the Holy Spirit operated on the minds of the sacred penmen because that is not revealed, but he can determine on the results secured because that is revealed. He can determine whether the inspi ration covers all the books, and whether it includes not only the substance but the form, not only the thoughts but the words. We have spoken of scholars and of the learned, let us come to names. We suppose Dr. Sanday, of Oxford, is a scholar, and the Archbishop of Durham, and Dean Burgon, and Pro-
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