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 the basis of the Bible, we shall find that the difficulty really lies all in one point. The whole difficulty is with the infinitely magnified man who is the first of the three supernatural persons of our story. If he could be verified, the data we have are, possibly, enough to warrant our admitting the truth of the rest of the story. It is singular how few people seem to see this, though it is really quite clear. The Bible is supposed to assume a great Personal First Cause, who thinks and loves, the moral and intelligent Governor of the Universe. This is the God, also, of natural religion, as people call it; and this supposed certainty learned reasoners take, and render it more certain still by considerations of causality, identity, existence, and so on. These, however, are not found to help the certainty much; but a certainty in itself the Great Personal First Cause, the God of both natural and revealed religion, is supposed to be.

Then, to this given beginning, all that the Bible delivers has to fit itself on. And so arises the account of the God of the Old Testament, and of Christ and of the Holy Ghost, and of the incarnation and atonement, and of the sacraments, and of inspiration, and of the church, and of eternal punishment and eternal bliss, as theology presents them. But difficulties strike people in this or that of these doctrines. The incarnation seems incredible to one, the vicarious atonement to another, the real presence to a third, inspiration to a fourth, eternal punishment to a fifth, and so on. And they set to work to make religion more pure and rational, as they suppose, by pointing out that this or that of these doctrines is false, that it must be a mistake of theologians; and by interpreting the Bible so as to show that the doctrine is not really there. The Unitarians are, perhaps, the great people for this sort of partial and local rationalising of religion; for taking what here and there on the surface seems to conflict most with common sense, arguing that it cannot