Now, to all these questions, we are obliged to say, No. The Bible claims no such absolute inspiration for itself. It says that “holy men of old spake as they were moved by the Holy Spirit,” but it does not say that the Holy Spirit made them infallible. It says, “All Scripture is given by inspiration, and is profitable for doctrine,” but it does not say what are the limits of Scripture; and to be profitable or useful for doctrine is surely not the same thing as to have infallible authority over belief. Besides, if those who wrote certain Scriptures were infallibly inspired, those who collected the present books of the Old and New Testament, and made our canon, were _not_ so inspired. Those who transcribed their autographic manuscripts were not inspired. The manuscripts of the Gospels and Epistles, written by their authors, have long since perished. There were no autograph collectors in ancient times. There was no such reverence then paid to the letter of religion, to cause the original manuscript of an apostle to be kept in a church as a sacred relic. We have plenty of pieces of wood claiming to be parts of the true cross, but not a manuscript claiming to be the original writing of an apostle. The earliest manuscript goes only to the fourth century, and that contains the Epistle of Barnabas. If, then, the writers of the New Testament were inspired, those who collected their writings were not inspired, and may have left out the right books, and put in the wrong ones. Those who copied their manuscripts were not inspired, and may have left out the right words, and put in wrong ones. Those who translated their manuscripts were not inspired, and may have made mistakes in their translating. So that, after all, the plenary inspiration of the apostles does not bestow that infallibility upon our English Bible which this theory demands in order to give it authority. And yet we admit the importance of having some authority. Truth which does not come with authority is _not_ truth; it is only speculation; it cannot influence life. Revelation and philosophy differ in this, that philosophy tells us what men think about God, revelation what God thinks about men. Revelation is the drawing aside of the veil which hides God, duty, immortality. It does not give us speculations about them, but shows us the things themselves. If, therefore, we can show that the Bible can be authority _without being_ plenarily inspired, very possibly Orthodoxy would no longer cling to this doctrine with such remarkable tenacity. This point of authority we shall consider in another section of this chapter, and so we will say no more about it now. We shall try to show, then, that the Bible may be, and is authority, without being inspired as regards every page and word, and that inspiration is one thing and infallibility another. At present we desire to see the truth there is in the Orthodox doctrine of inspiration. § 4. Inspiration in general, or Natural Inspiration.