“How is it that Moses, with no greater education than the Hindoo or the ancient philosopher, has written his book, touching science at a thousand points, so accurately that scientific research has discovered no flaws in it; and yet in those investigations which have taken place in more recent centuries, it has not been shown that he has committed one single error, or made one solitary assertion which can be proved by the maturest science, or by the most eagle-eyed philosopher, to be incorrect, scientifically or historically?” According to this the relation of the Bible to science should be one of the strong points of apologists for revelation: the scientific accuracy of Moses should stand at the head of their evidences; and they might urge with some cogency, that since Aristotle, who devoted himself to science, and lived many ages after Moses, does little else than err ingeniously, this fact, that the Jewish Lawgiver, though touching science at a thousand points, has written nothing that has not been “demonstrated to be exactly and strictly true,” is an irrefragable proof of his having derived his knowledge from a supernatural source. How does it happen, then, that Dr. Cumming forsakes this strong position? How is it that we find him, some pages further on, engaged in reconciling Genesis with the discoveries of science, by means of imaginative hypotheses and feats of “interpretation?” Surely, that which has been demonstrated to be exactly and strictly true does not require hypothesis and critical argument, in order to show that it may _possibly_ agree with those very discoveries by means of which its exact and strict truth has been demonstrated. And why should Dr. Cumming suppose, as we shall presently find him supposing, that men of science hesitate to accept the Bible, because it appears to contradict their discoveries? By his own statement, that appearance of contradiction does not exist; on the contrary, it has been demonstrated that the Bible precisely agrees with their discoveries. Perhaps, however, in saying of the Bible that its “slightest intimations of scientific principles or natural phenomena have in every instance been demonstrated to be exactly and strictly true,” Dr. Cumming merely means to imply that theologians have found out a way of explaining the biblical text so that it no longer, in their opinion, appears to be in contradiction with the discoveries of science. One of two things, therefore: either he uses language without the slightest appreciation of its real meaning, or the assertions he makes on one page are directly contradicted by the arguments he urges on another.