sanctioned by tradition, may not be changed. The working of this law has recently been seen on a large scale. A few years since, a body of chosen scholars, universally acknowledged to be the most fit for the work, undertook, at the call of English-speaking Christendom, to revise the authorized English version of the Bible. Beautiful as was that old version, there was abundant reason for a revision. The progress of biblical scholarship had revealed multitudes of imperfections and not a few gross errors in the work of the early translators, and these, if uncorrected, were sure to bring the sacred volume into discredit. Nothing could be more reverent than the spirit of the revisers, and the nineteenth century has known few historical events of more significant and touching beauty than the participation in the holy communion by all these scholars--prelates, presbyters, ministers, and laymen of churches most widely differing in belief and observance--kneeling side by side at the little altar in Westminster Abbey. Nor could any work have been more conservative and cautious than theirs; as far as possible they preserved the old matter and form with scrupulous care. Yet their work was no sooner done than it was bitterly attacked and widely condemned; to this day it is largely regarded with dislike. In Great Britain, in America, in Australia, the old version, with its glaring misconceptions, mistranslations, and interpolations, is still read in preference to the new; the great body of English-speaking Christians clearly preferring the accustomed form of words given by the seventeenth-century translators, rather than a nearer approach to the