God, if He is responsible for the morality of these writings. So, from our study of the Bible we deduce another canon by which we may judge of inspiration: "Inspiration does not prevent moral error." There is a fourth class of inspirationists, the last which clings to the skirts of orthodoxy, which is always endeavouring to plant one foot on the rocks of science, while it balances the other over the quicksands of orthodox super-naturalism. The Broad Church school here takes one wide step away from orthodoxy, by allowing that the inspiration of the Bible differs only in degree and not in kind from the inspiration common to all mankind. They recognise the great fact that the inspiring Spirit of God is the source whence flow all good and noble deeds, and they point out that the Bible itself refers all good and all knowledge to that one Spirit, and that He breathes mechanical skill into Bezaleel and Aholiab, strength into Samson's arms, wisdom into Solomon, as much as He breathes the ecstacy of the prophet into Isaiah, faith into Paul, and love into John. They recognise the old legends as authentic, but would maintain as stoutly that He spoke to Newton through the falling of an apple, as that He spoke of old to Elijah by fire, or to the wise men by a star. This school try and remove the moral difficulties of the Old Testament by regarding the history recorded in it as a history which is specially intended to unveil the working of God through all history, and so to gradually reveal God as He makes Himself known to the world; thus the grosser parts are regarded as wholly attributable to the ignorance of men, and they delight to see the divine light breaking slowly through the thick clouds of human error and prejudice, and to trace in the Bible the gradual evolution of a nobler faith and a purer morality. They regard the miracles of Jesus as a manifestation that God underlies Nature and works ever therein: they believe God to be specially manifested in Jewish history, in order that men may understand that He presides over all nations and rules over all peoples. To Maurice the Bible is the explainer of all earth's problems, the unveiler of God, the Bread of Life. There is, on the whole, little to object to in the Broad Church view of inspiration, although liberal thinkers regret that, as a party, they stop half way, and are still trammelled by the half-broken chains of orthodoxy. For instance, they usually regard the direct revelation of morality as closed by Jesus and His immediate followers, although they allow that God has not deserted His world, nor confined His inspiration within the covers of a book. To them, however, the Bible is still _the_ inspired book, standing apart by itself, differing from all other sacred books. From their views of inspiration, which contains so much that is true, we deduce a fourth rule: