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 against it, yet to wide, immense things, like facts and Scripture, a turn may easily be given which makes them favour it; and so an endless field for discussion is opened, and no certain conclusion is possible. For, once launched on this line of hypothesis and inference, with a Supreme Governor assumed, and the task thrown upon us of making out what he means us to infer and what we may suppose him to do and to intend, one of us may infer one thing and another of us another, and neither can possibly prove himself to be right or his adversary to be wrong.

Only, there may come some one, who says that the basis of all our inference, the Supreme Personal First Cause, the moral and intelligent Governor, is not the order of nature, is an assumption, and not a fact; and then, if this is so, our whole superstructure falls to pieces like a house of cards. And this is just what is happening at present. The masses, with their rude practical instinct, go straight to the heart of the matter. They are told there is a great Personal First Cause, who thinks and loves, the moral and intelligent wuthor and Governor of the universe; and that the Bible and Bible-righteousness come to us from him. Now, they do not begin by asking, with the intelligent Unitarian, whether the doctrine of the Atonement is worthy of this moral and intelligent Ruler; they begin by asking what proof we have of him at all. Moreover, they require proof which is clear and certain; demonstration, or else plain experimental proof, such as that fire burns them if they touch it. If they are to study and obey the Bible because it comes from the Personal First Cause who is Governor of the universe, they require to be able to ascertain that there is this Governor, just as they are able to ascertain that the angles of a triangle are equal to two right angles, or that fire burns. And if they cannot ascertain it, they will let the intelligent Unitarian perorate for ever about the Atonement