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not true is as if one should say that a flower or a tree or a planet is not true; to scoff at them is to scoff at the law of the universe. In welding together into noble form, whether in the book of Genesis, or in the Psalms, or in the book of Job, or elsewhere, the great conceptions of men acting under earlier inspiration, whether in Egypt, or Chaldea, or India, or Persia, the compilers of our sacred books have given to humanity a possession ever becoming more and more precious; and modern science, in substituting a new heaven and a new earth for the old--the reign of law for the reign of caprice, and the idea of evolution for that of creation--has added and is steadily adding a new revelation divinely inspired. In the light of these two evolutions, then--one of the visible universe, the other of a sacred creation-legend--science and theology, if the master minds in both are wise, may at last be reconciled. A great step in this reconciliation was recently seen at the main centre of theological thought among English-speaking people, when, in the collection of essays entitled Lux Mundi, emanating from the college established in these latter days as a fortress of orthodoxy at Oxford, the legendary character of the creation accounts in our sacred books was acknowledged, and when the Archbishop of Canterbury asked, "May not the Holy Spirit at times have made use of myth and legend?"(10) (10) For the first citations above made, see The Cosmogony of Genesis, by the Rev. S. R. Driver, D.D., Canon of Christ Church and Regius Professor of Hebrew at Oxford, in the Expositor for January, 1886; for the second series of citations, see the Early Narratives of Genesis, by Herbert Edward Ryle, Hulsean Professor of Divinity at Cambridge, London, 1892. For evidence that even the stiffest of Scotch Presbyterians have