anything more than a conjectural translation was impossible. The general and well-founded belief that Scripture was the Word of God was stretched until it became a new legalism, until it covered every word of the Authorized Version, and, in the minds of many, every comma of the splendid translation. That was an inflexible, an uncritical, an unscholarly position that was perilous. In the minds of multitudes it linked the truth in Jesus with some conundrum about Cain's wife. It put the great causes of religion at the mercy of the negative and unbelieving critic. Many of us remember still the shock it was to our faith when we found that Scripture was being examined by the ordinary methods of critical and linguistic analysis; and yet we now realize that it is through this liberty that our faith has been re-established and set foursquare to all the winds that blow. The present condition of things is that, while scholars have made the adjustment in their own minds, the great majority of believing people have not. That distinction between the revelation and the record of it is a delicate and subtle thing compared with the direct and unsophisticated view that every word within the boards that contain Holy Scripture is absolutely inerrant, in the most literal sense of the term. Piety and intellectual acumen do not always go together. Those who know out of a long experience what Scripture has been to them, in strengthening and comfort, are jealous with a godly zeal when they think they see heedless hands laid upon the ark. And so some good people have tried to beat back the tide by accusing scholars of unbelief, and again and again the attempt has been made to control the teaching in theological colleges in the interest of a particular theory of inspiration. The result is that the teaching of the pulpits has often become suspect by men poles apart in their general view. Some, clinging to the old ways, have been looking for heresy; others, feeling the new breath, have been wondering whether the preacher was frank. There has thus been unsettlement of a most profound character, and it is unsettlement upon a really first-class issue. The Protestant world as a whole has yet to be brought to understand that the believer's faith in his Lord is something that will be affected in no way by a discussion of the question whether the sun did actually stand still upon Gibeon. Such a faith rests on something much more precious than the authority even of the written Word; it rests on the witness of the spirit of the believer to the revelation of God as he finds it in Christ.