laid down that the Bible is to be interpreted like any other book. "It is not a useful lesson for the young student to apply to Scripture principles which he would hesitate to apply to other books; to make formal reconcilements of discrepancies which he would not think of reconciling in ordinary history; to divide simple words into double meanings; to adopt the fancies or conjectures of Fathers and Commentators as real knowledge." It is suggested that the Hebrew prophecies do not contain the element of prediction. Contradictory accounts, or accounts which can only be reconciled by conjecture, cannot possibly have been dictated by God. The discrepancies between the genealogies of Jesus in Matthew and Luke, or between the accounts of the Resurrection, can be attributed "neither to any defect in our capacities nor to any reasonable presumption of a hidden wise design, nor to any partial spiritual endowments in the narrators." The orthodox arguments which lay stress on the assertion of witnesses as the supreme evidence of fact, in support of miraculous occurrences, are set aside on the ground that testimony is a blind guide and can avail nothing against reason and the strong grounds we have for believing in permanent order. It is argued that, under the Thirty-nine
