1. The passage about Inspiration was written under the conviction that recent criticism of the Old Testament represents a real advance in analytical method as applied to literature, and thus a most serious movement of thought. As such it has been estimated by the Bishop of Oxford in his recent Charge. He says, 'The Holy Scriptures of the Old Testament are now going through a process of analytical criticism which has, as we believe, had no parallel, for acuteness of investigation, carefulness of method, and completeness of apparatus, since the days in which they began to be regarded as a code of inspired literature, and certainly not since the days of our blessed Lord's life on earth; at which period we understand that to all intents and purposes the books which we receive, as the Canonical Old Testament Scriptures, had taken their existing form[15].' But like the scientific movement of our time, the critical movement has been accompanied by all the arbitrariness and tendency to push things to extremes which appears to be an almost inseparable attendant upon living and vigorous movements, ecclesiastical and secular. Further than this, its representatives have been--and here again the conditions of the scientific movement are reproduced--very frequently men personally opposed to the Christian faith, and even thoroughly rationalistic in temper and tone. But it does not follow in the case of criticism, any more than in the case of science, that we are not to learn a great deal from a movement characterized even predominantly by 'extremeness' and unbelief. And in fact, in the past fifty years there appears to have been a solid critical advance, underneath a great deal of controversial arbitrariness and irreligious insolence. Now I thought that I should best serve the purpose with which I was writing, if I went as far as I could in ungrudging recognition of the claims of criticism, and involved myself as little as possible in doubtful discussions; but I did also intend to express, and believed myself to have expressed with sufficient clearness[16], my own conviction that it was with the more conservative among the recent critics, and not with the more extreme, that the victory would lie. Thus when I said, in a sentence which has been specially criticized (partly because its wording was somewhat ambiguous), that criticism is reaching 'results as sure as scientific enquiry,' what I intended so to characterize was not the extreme conclusions of Wellhausen, but substantially the conclusions shared in common by Wellhausen and Dillmann, by critics theologically more conservative, like König and Riehm, by Delitzsch in his last position, by the French Catholic orientalist, F. Lenormant, as well as by an increasing body of English scholars[17]. Nor is there a single line of what I wrote which would be affected, so far as I see, even if Professor Margoliouth were satisfactorily to make out his