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it seemed to bid defiance forever to advancing thought; how it rested firmly upon the letter of Scripture, upon the explicit declarations of leading fathers of the Church, of the great doctors of the Middle Ages, of the most eminent theological scholars down to the beginning of the eighteenth century, and was guarded by the decrees of popes, kings, bishops, Catholic and Protestant, and the whole hierarchy of authorities in church and state. And yet, as we now look back, it is easy to see that even in that hour of its triumph it was doomed. The reason why the Church has so fully accepted the conclusions of science which have destroyed the sacred theory is instructive. The study of languages has been, since the Revival of Learning and the Reformation, a favourite study with the whole Western Church, Catholic and Protestant. The importance of understanding the ancient tongues in which our sacred books are preserved first stimulated the study, and Church missionary efforts have contributed nobly to supply the material for extending it, and for the application of that comparative method which, in philology as in other sciences, has been so fruitful. Hence it is that so many leading theologians have come to know at first hand the truths given by this science, and to recognise its fundamental principles. What the conclusions which they, as well as all other scholars in this field, have been absolutely forced to accept, I shall now endeavour to show. The beginnings of a scientific theory seemed weak indeed, but they were none the less effective. As far back as 1661, Hottinger, professor at Heidelberg, came into the chorus of theologians like a great bell in a chime; but like a bell whose opening tone is harmonious and whose