According to this sapient judgment, which perhaps is very good law, and covers all possible developments of the Higher Criticism, every member of the Church of England is bound to regard the Bible as containing "the revelations of the Holy Spirit," but is not bound to regard it as a work of "inspiration." A judge, with his legal spectacles on, is notoriously able to discriminate subtleties where laymen see only what is plain; and clergymen may take advantage of his preternatural sagacity, without being able in the long run to impose upon the common sense of the people, who will always look upon "revelation" and "inspiration" as interchangeable terms. It is quite natural that Dr. Farrar should wish to get rid of this word "inspiration," since it can no longer be defined without danger. But we must remind him that, if it does not occur in the Church Articles, it certainly does occur in the Bible. "All scripture," Paul said, "is given by inspiration of God."* * Timothy iii. 16. And as the New Testament was not then in existence, Paul of course referred to the Old Testament. This was the "holy scriptures" which Timothy had "known from a child." And Peter is, if possible, more definite than Paul. He speaks of the "more sure word of prophecy," surer than the very voice heard by the three disciples on the mount of transfiguration. This "prophecy of the scripture" he declares to be never of "any private interpretation"--which means, according to the commentators, that it did not spring from any knowledge or personal conjecture in the prophet. Finally, he clinches his exposition by affirming that "holy men of God spake as they were moved by the Holy Ghost."* * 2 Peter i. 19-21. We quote this epistle as Peter's, because it passes as his in the New Testament, not because it was really his writing.