In His incidental references to Moses, He adopts the language of the Scribes.... He never displayed knowledge of facts which could not be possessed by those of his own time.... To His intellectual powers in His humanity there seem to have been assigned the natural barriers of the time in which he lived. "The Bishop does not perceive apparently that these arguments cut both ways, so that they tell against our Lord's claim to foreknow the future quite as much as against His knowledge of the past. And we are entitled to ask how they can possibly be made to agree with the express testimony of the Evangelists that Moses and Elijah were seen in Christ's company, and 'spake of the decease which He should accomplish at Jerusalem.'" I have quoted these apposite remarks at length because they will come with more force from the mouth of an orthodox believer than from anyone in doubt like myself. One cannot help wondering what the Bishop could have to urge in reply; for the ground is cut from under him by his own acceptance of so much of modern criticism. As he is a high dignitary of the Church, it is all the more puzzling. Referring to the remarks concerning Moses, it may be mentioned that, according to the critics, Moses is not a historical personage. [50] Whether the Bishop accepts this or not it is difficult to say; but apparently he does, from his desire to explain that, "in His references to Moses," Christ "adopts the language of the Scribes." Dr. Driver's new book on Genesis has also called forth some adverse criticisms from the less advanced. For example, Dr. Lock, the Warden of Keble, enumerates several considerations in support of the general trustworthiness of the patriarchal narratives, and observes that the fact of inspiration, once admitted on the higher level of a moral and spiritual tone, may "well carry its influence over into details of fact, and turn the balance when otherwise uncertain." Personally, I very much doubt whether the general public, once informed of the truth, will ever be induced to look at facts through Dr. Lock's spiritual spectacles. Dr. Driver, it should be added, informs us that Abraham, Isaac, Jacob, and Joseph were presumably monotheists, though their monotheism is rudimentary, and the terms in which they express themselves "suggest much riper spiritual capacities and experiences," being, "in some cases, borrowed evidently from the phraseology of a much later age." Can we depend upon such narrators to furnish us with true history? Commenting on Dr. Driver's "impossible interpretations" of the words, "it shall bruise thy head," and of "the story of the Fall," his reviewer in the Church Times asks: "Was it, or was it not, a promise made by God? This is the plain question which Dr. Driver's readers are forced to ask." Sceptical truthseekers, also, are asking the same question. When will they receive a "straight" answer? § 2. A Summary of the Results of Bible Criticism.