On the same Sunday the Rev. Dr. Charles H. Parkhurst, of the Madison Square Presbyterian Church, of New York, quoted the ringing words given above by Dr. Van Dyke, with his cordial indorsement. He continued to thus severely arraign the Orthodox brethren in the Presbyterian Church: "This question of inerrancy is not new. Calvin, Luther, and many others did not believe in the Bible's inerrancy. If this is not according to the confession of faith--I don't know whether it is or not--we had better square the confession with the truth rather than the truth with the confession. Let those who would prove that there are no mistakes in the Bible produce a cud-chewing coney, and then we will consider the question of inerrancy. If the Church is to go on in the way that some are trying to persuade us it ought to go, the sooner it gives up the ghost the better, to save the medical expense." At various era-marking periods in the annals of history, the multitudes have been thus disturbed. They have felt that the old-time beliefs of their fathers, the tradition of ages, the oracles, which from early infancy they have learned to revere and hold most sacred, were being demolished. This naturally aroused bitter antagonism in their souls. They believed they were carrying out God's wishes when like Saul of Tarsus, they aided in slaying heretics. Thus when the great Nazarene taught a higher, sweeter, and nobler code of ethics than the ancient Jewish law-givers and teachers, he was persecuted and slain because the Jews believed he sought to overthrow their revered and sacred truths. In a like manner Paul and the early advocates of Christianity, when they proclaimed their religion in Gentile lands frequently aroused the bitterest antagonism. At a later date Galileo's demonstrations and Sir Isaac Newton's discovery occasioned precisely the game dismay, and called forth bitter and pronounced opposition, because it was felt that in one case the authority of the Bible was impeached, and in the other that God was to be taken out of the universe. When Luther and the Reformation broke the dead calm of centuries of growing corruption and externalization in the religious life of Europe, Christendom felt a thrill of dismay. New disturbing elements had entered the fields. The general uneasiness on the part of tens of thousands of people who believed they were sincere worshippers of God, was succeeded by an intense desire to crush out this dangerous heresy with fire and torture, if necessary. The terrible days, months, and years that followed the dawn of the Reformation, bear melancholy testimony to the innate ferocity of man's nature, and the relentless character of religious warfare. Nevertheless, in spite of persecution, the new truth spread. A broader horizon opened to man's view. That