If this position is correct it involves a principle far more extensive than the case immediately before us. It is nothing less than that our Lord neither in his formal teaching nor in his conversation should have used language which was other than scientifically correct. It might be argued, that if He had done so He would have lent his sanction to the error which it involved. Even if the principle thus laid down could be confined to religious truth (which it cannot), it would then have been necessary that whenever the current ideas, or the mode of conception of the day contained an assumption involving an incorrect theory or endangering a religious error, our Lord ought to have corrected it in the course of his teaching. If we admit that demoniacal possession was a real agency there can be no doubt that the Jews would confound many cases of ordinary mania with it. This being so, if the principle is correct, our Lord ought to have pointed out the distinction. Again, even if it is assumed that demoniacal agency was sometimes manifested in the phenomena of witchcraft, there can be no doubt that much of it was due to human imposture. On the principle laid down by the Archbishop our Lord ought to have corrected every error that was prevalent on that subject. On the same principle it would have been impossible for him to have used an _ad hominem_ argument or in fact any form of expression founded on an erroneous conception. It is therefore evident that the principle, if accepted at all, can only be accepted under very considerable qualifications, or we shall convert our Lord from the revealer of truth and teacher of Christianity into one whose duty it was to combat every erroneous opinion of the day. On such a theory it is difficult to see how our Lord was not bound to correct every erroneous opinion then current respecting the first and second chapters of Genesis, and to point out their true relation to the modern discoveries of geology, for He expressly referred to the second chapter in his teaching. He also referred to the flood, respecting which many erroneous opinions were undoubtedly current. If the principle is good it might be urged that He sanctioned those errors by his silence. The same principle must also have been applicable to many other erroneous opinions which the Jews entertained respecting the interpretation of the Old Testament. In fact it would be difficult to assign any limits to our Lord’s duty of correcting popular errors which had any kind of bearing on religious truth.