helpfulness of those conditions anyone would understand, as they are in accord with human experience in other gatherings. But the effect of the prayer in bringing to each person present a different message from the same verse puts the matter over into the realm of the supernatural. At one prayer meeting at the Temple, when a severe storm had cut down the attendance to a number under twenty, the prayerful attitude of all present made the session one of special spiritual illumination. The Scriptures were read with accuracy and natural emphasis, and then each listener was requested to state informally what was the chief lesson which the reading brought to him. Each person present received a distinct and helpful suggestion differing from the suggestions made to any of the others. It is that well-established fact, so often experienced, that makes the Bible a book unlike any other. In this, too, is shown the importance of persuading everyone to read the Bible for and by himself. It seems, however, to be universally true that when the Bible is prayerfully, intelligently read aloud each praying listener receives some message of special importance to himself. While all that evening heard the same words from the same mouth, yet the circumstances of each life were different from every other; the experiences had been unlike, the inherited dispositions were different, the meaning of the words was shaded by the variation in their home use, and a full allowance was freely made for those differing effects. But those considerations cannot, to the calm, critical student of the inspiration of the Bible, account for the special and mysterious messages which come to each participant in the meeting. The suggestions are often beyond the application of the law of "the association of ideas." They cannot be explained by any of the known psychological laws which seem generally to govern the human mind. This experience with the Bible is the best evidence of its divine inspiration. Archæological, psychological, etymological, or historical analysis cannot establish the accuracy of the Bible so surely as that actual experience. The best proof is subjective. The secular argument that the Bible carries on its face the evidence that the writers were all inspired by a "good motive" is surely an excellent reason for believing the Bible to be "inspired." A holy motive, apparent in its wise communications, is clearly shown in the Bible. The etymologist who rests his case on the conclusion that the words "inspired by God" were formerly written "inspired by the Good," and that the "All Good" being is the ideal God, is not far from the safe definition. That does not in any way conflict with the theory that "all Scripture, inspired by the 'All Good,' is profitable for doctrine, for reproof, for correction, for instruction in righteousness." The complications into which the narrow theologian or technical philosopher falls when attempting to reason about the Almighty often makes the