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586 Free Church of Scotland on account of his work in scriptural research, was welcomed into a professorship at Cambridge, and other men, no less loyal to the new truths, were given places of controlling influence in shaping the thought of the new generation.

Nor did the warfare against biblical science produce any different results among the dissenters of England. In 1862 Samuel Davidson, a professor in the Congregational College at Manchester, published his Introduction to the Old Testament. Independently of the contemporary writers of Essays and Reviews, he had arrived in a general way at conclusions much like theirs, and he presented the newer view with fearless honesty, admitting that the same research must be applied to these as to other Oriental sacred books, and that such research establishes the fact that all alike contain legendary and mythical elements. A storm was at once aroused; certain denominational papers took up the matter, and Davidson was driven from his professorial chair; but he labored bravely on, and others followed to take up his work, until the ideas which he had advocated were fully considered.

So, too, in Scotland the work of Robertson Smith was continued even after he had been driven into England, and, as votaries of the older thought passed away, men of ideas akin to his were gradually elected into chairs of biblical criticism and interpretation. Wellhausen's great work, which Smith had introduced in English form, proved a power both in England and Scotland, and the articles upon various books of Scripture and scriptural subjects generally, in the ninth edition of the Encyclopædia Britannica, having been prepared mainly by himself as editor or put into the hands of others representing the recent critical research, this very important work of reference, which had been in previous editions so timid, was now arrayed on the side of the newer thought, insuring its due consideration wherever the English language is spoken.

In France the same tendency was seen, though with striking variations from the course of events in other countries—variations due to the very different conditions under which biblical students in France were obliged to work. Down to the middle of the nineteenth century the orthodoxy of Bossuet, stiffly opposing the letter of Scripture to every step in the advance of science, had only yielded in a very slight degree. But then came an event ushering in a new epoch. At that time Jules Simon, afterward so eminent as an author, academician, and statesman, was quietly discharging the duties of a professorship, when there was brought to him one day the visiting card of a stranger bearing the name of "Ernest Renan, Student at St. Sulpice." Admitted to M. Simon's library, Renan told his story. As a theological student, even