The Reformed tradition has long held that one of the means by which Christians are convinced of Scripture’s divine origin is through the internal testimony of the Holy Spirit. This work of the Holy Spirit is essentially one in which he removes the blinders from our eyes to see the truth and beauty of the Bible. Both these qualities were there before, but it takes the work of the Spirit to help us appreciate them (in both senses of the word). As the Westminster Confession puts it, “our full persuasion and assurance of the infallible truth and divine authority thereof, is from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts” (§1.5). This quality is sometimes also referred to as Scripture’s self-attestation. Scripture impresses its own nature and authority upon us, we might say. Many Christians can attest to this feature of the Bible in their own experience.In this post, I don’t intend to defend this particular doctrine; I take its truth for granted. Instead, I want to ask those of us who hold to this doctrine to reflect on the level to which it applies. In particular, I want to ask if (a) the doctrine applies to canonicity, does it also (b) apply to textual variants? If the Spirit attests to the divine qualities of Genesis or Jude, does he also attest to the divine ending of Mark’s Gospel or to the right form of Jeremiah?