object, and lying within the reach of human faculties, the sacred
writers were left to the ordinary sources of information, and that
many alleged difficulties may be removed by this view.

But whatever may be thought of the application of this hypothesis
to some parts of the Bible, there are others to which it is
plainly inapplicable, and of these the narrative of the Creation
is evidently one. No theory of limited inspiration can be admitted
to explain any supposed inaccuracies in that narrative. It cannot
be liable to those imperfections which are inevitable when men
have to obtain knowledge by the ordinary means, because there were
no ordinary means by which such information could be obtained. The
most carefully preserved records, the oldest traditions could not
extend backwards beyond the moment when the first man awoke to
conscious existence. For every thing beyond that point the only
source of knowledge available was information derived from the
Creator Himself. It may be that a revelation of this character was
made to Adam in the days of his innocence, that it was carefully
handed down to his descendants, and that Moses, under the divine
direction, incorporated it into his history; or it may have been
directly communicated to Moses by special inspiration--that
matters not--but a divine revelation it must have been, or it is
nothing; the dream of a poet, or the theory of a philosopher, if
we can believe that such a philosopher existed at such a time. But
if it be indeed a revelation from the Creator Himself, we cannot
imagine that He could fall into any error, or sanction any
misrepresentation with reference even to the smallest detail of
His own work.

If then there are really any errors in this record--any assertions