their part they have seen no engine, and whatever work has hitherto been done seemed to go on without reference to its assistance. So they imagine that the engineers have got a sort of silly craze; and that in fact there is either no engine at all, or else one that cannot be got to do any good. They therefore set themselves diligently to work to put each strap into gear, to test each wheel, and lubricate it with care, and to make everything as shipshape as it can be. All being complete, it is decided to reopen certain shops, and to begin work again, so as to test results. But, for some inscrutable reason, the wheels refuse to go round, and the result is

nil.

So the engineers enjoy a brief triumph, until they are reminded that their own results were likewise nil, and a general despondency begins to prevail.

At this juncture the foreman returns from a long journey. He learns the unhappy state of affairs, and, on asking how his directions were carried out, he is surprised to hear that one set of men discredited the instructions, and the other persistently misread them.

The "foreman," it need hardly be said, represents the Immortals, and their instructions are found in the Bible. Strange to say, it is the very set of persons that most read and reverence these instructions, who seem to understand them the least. "It was impossible the Bible should mean what it said, therefore let us put a gloss upon it, and call it figurative." And equally strange is it, that the Immortals have told mankind all along that God could by no means be dispensed with, but was the principal factor in everything, and yet that, on

trying their best to do without Him, men should be surprised to find that none of their social machinery would go right.

"For in Him we live and move and have our being” : “ τοῦ καὶ γένος ἐσμεν.”

1. It is not possible to conduct the reader, within the compass of a few pages, through the whole of the Old Testament narrative. All that can be done is to point out certain portions which bear more or less direct relation to the present subject.

In spite of what has been urged, it is possible to doubt whether the Theory of Immortality, and of the Immortals, has really based itself on a sufficient foundation, and so made itself good. It may for instance be questioned, whether the writer has not fallen into the error of selecting an odd "text" or two, and framing a theory that rests on no wide and general support; thus attempting to plant a pyramid upon its apex instead of its base. To meet such a charge by simple denial would be an easy matter; but the effective reply is to refer the student to the sacred writings themselves, and to ask him to observe whether the general tone of those writings does not harmonise with the present hypothesis of their authorship, and then to abide by the result of his research.

Nor would a less direct, or less laborious, course be in any case desirable. No one ought to be requested, or advised, to take at second hand matters that are certainly of the greatest importance. It is no easy acquiescence that is sought for, but a candid and unbiassed application of the human intellect.

Still, before proceeding further, we propose to offer such further explanations as may help towards the formation of a just opinion.

Subsequent

traces of

action taken by the

"Immortals."

2. In the primordial steps that were taken to promote the well-being of the human race, ineffaceable traces of the action of the Immortals have been left; and therefore there is solid reason for believing in the existence of such a body. But, it may be asked, do not the accounts given us in the Old Testament present us with subsequent traces of similar action on the part of the Immortals; or does the evidence which has been already tendered stand alone? It does not; it seems, indeed, as if further corroborative proof were as ample as the case admits of.

3. Appeal is of course to be made to the class of incidents which are generally known as "miraculous." The term "miracle" has

"Miracle"?

What is a come to be loosely thought of, and loosely applied, as a convenient term by which to silence cavil; but cavil, if it is silenced, is never convinced by such methods. To the term itself, however, no objection need be raised, provided only it be clearly understood that inasmuch as Nature (as now conceived of), includes every

thing that exists, it is a flat contradiction in terms to speak of any event as supernatural. But, for that very same reason, that is, because Nature does include everything, it is no contradiction that events should occur which are truly described as superhuman; indeed, the occurrence of such events, considering what Nature here denotes, is, a priori, very probable indeed. None the less, to man these occurrences are very surprising, and thus the use of the term "miracle," in the sense of "something marvellous," is justified. But though a miracle is, in this wider sense, a natural phenomenon, it involves the setting aside of those processes of nature which are held to be normal, and are at any rate commonly observed, and this by the calling into action of forces which are not humanly understood at the time. This apparent, but not real, upsetting of Nature may be named, perhaps fitly, "Nature's crucifixion," although the application of the term will not as yet be fully understood. With so much premised as to superhuman but not supernatural action, the ground is sufficiently cleared for us to proceed.

It is to miracle, then, or the superhuman, that appeal is made in support of the continued action of the Immortals.

Appeal to the Superhuman to be minimised.

4. But that appeal would never have been made if only the story were intelligible apart from miracle. It may perhaps be needless to say, that the writer would be one of the last persons to attach undue credit to marvels which seem to be merely legendary. Although in its own rank such matter has its importance, and is of undeniable in