It is not to be wondered at, therefore, that to the minds of the working ministry and of their earnest fellow-labourers, who come into constant contact with the actual needs of men, the change should be unwelcome. But it cannot now, in my judgment, be avoided. Even the best and most scholarly work of those who still hold the traditional view does not convince. Rather it is their writings, more even than those on the modern side, which make it clear that the traditional view can no longer be held. These writers admit the facts upon which their opponents' case rests, and then explain them all away, harmonising everything by a crowd of hypotheses, often scholarly, generally acute, but almost always such as can be accepted only if we know beforehand that the view they support is true. But far too many hypotheses are needed. Each case has to be set right by a special effort of the imagination; while the new view has this great advantage, that it makes room for all the facts, by a hypothesis, suggested not by one difficulty, but by almost all the discrepancies and difficulties which are encountered. And, after all, this view does not move men away from the central truth of inspiration, even as it was conceived by the last generation. Apart from any care for averting errors in detail which can be ascribed to Divine wisdom according to the old view or the new, the central thing in both surely is the revelation of God Himself. It was always God that was held to be revealed, and this the advocates of the newer view insist upon most strenuously. They hold that chosen men, the wisest, best, most truthful of their respective generations, those who travailed most in thought, received exceptional impressions of the Divine nature. They saw God, and their whole being bore the impress henceforth of this illumination. In every word and act the light they had received found expression for itself. They did not receive this revelation in mere propositions about God, which had to be carefully repeated with minute verbal accuracy. They saw, and their natures were in their degree uplifted, changed, and harmonised with the Divine. They could no more be false in speaking of what they had thus experienced, than a sincere and tender nature can be false in speech or thought about death, when it once has found its love frustrated and overborne by that dread messenger of God. The impression in both cases is true as it is final, and it will triumphantly convey itself to others with substantial and effective truth, whatever the man's knowledge or ignorance otherwise may be. When a man has received an impression, or a sight of God which has shaken his very soul, will it be lost in its essential parts because in the speech in which he utters it he shows ignorance of science, or accepts as simply true the historic knowledge of his day? The thing is impossible. The light that is within him must shine out, even though the medium through