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 sense in which we can use it for purposes of argument and inference without ambiguity.

Strictly and formally the word 'God,' so some philologists tell us, means, like its kindred Aryan words, Theos, Deus, and Deva, simply shining or brilliant. In a certain narrow way, therefore, this would be (if the etymology is right) the one exact and scientific sense of the word. It was long thought, however, to mean good, and so Luther took it to mean the best that man knows or can know; and in this sense, as a matter of fact and history, mankind constantly use the word. This is the common substratum of idea on which men in general, when they use the word God, rest; and we can take this as the word's real sense fairly enough, only it does not give us anything very precise.

But then there is also the scientific sense held by theologians, deduced from the ideas of substance, identity, causation, design, and so on; but taught, they say, or at least implied, in the Bible, and on which all the Bible rests. According to this scientific and theological sense,—which has all the outward appearances, at any rate, of great precision,—God is an infinite and eternal substance, and at the same time a person, the great first cause, the moral and intelligent governor of the universe; Jesus Christ consubstantial with him; and the Holy Ghost a person proceeding from the other two. This is the sense for which, or for portions of which, the Bishops of Winchester and Gloucester are so zealous to do something.

Other people, however, who fail to perceive the force of such a deduction from the abstract ideas above mentioned, who indeed think it quite hollow, but who are told that this sense is in the Bible, and that they must receive it if they receive the Bible, conclude that in that case they had better receive neither the one nor the other. Something of this sort it was, no doubt, which made Professor Huxley tell