this divine alliance through which moral defeat is changed to victory in the "righteousness which is of God by faith" (Phil. 3:9); and his prose slips over into poetry when he describes his new transfigured life as "access by faith into that grace wherein we stand" (Rom. 5:2). Plainly he is not talking here about a set of propositions; he is rejoicing in a transforming personal relationship. Some faith is nothing but an inherited set of opinions and it gives a cold light like an incandescent bulb; some faith, like sunshine, is brighter for seeing than any incandescence can ever be, but warm too, so that under its persuasive touch new worlds of life spring into being. The faith of the New Testament and of the real saints is not the cold brilliance of a creed in whose presence one can freeze even while he sees; it is the warm, life-giving sunshine of a trust in God that makes all gracious things grow, and puts peace and joy, hope and love into life. Belief in propositions is there, but the crown and glory of it are trust in a Person. IV In the light of this distinction between belief and trust, the inadequacy of another type of faith can easily be understood. Many would protest that they have not accepted their beliefs as an external heritage from the past, but rather have thought them through, and hold them now as _reasonable theories to explain the facts of the spiritual life_. They would say that as a geologist observes the rocks and constructs an hypothesis to account for their origin and nature, so the mind, observing man's contacts with invisible powers, constructs religious beliefs as explanations of experience. They would insist that their theology is not merely traditional, but in large degree is independently appropriated and original. They hold it as an hypothesis to make intelligible man's experiences of the spiritual world. There is significant truth in this view of faith. Man's ideals, his loves, hopes, aspirations, his unescapable sense of moral obligation, his consciousness of Someone other than himself, are facts, as solidly present in experience as stars and mountains. To explain these facts by theology is as rational as to explain the stars by astronomy. Every believer in religious truth should welcome this confirming word from Dr. Pritchett, written when he was President of the Massachusetts Institute of Technology: "Science is grounded in faith just as is religion, and scientific truth, like religious truth, consists of hypotheses, never wholly verified, that fit the facts more or less closely."