therefore no real existence. Of this God, Jesus for popular religion is the Son. He came to appease God's wrath against sinful men by the sacrifice of himself; and he proved his Sonship by a course of stupendous miracles, and by the wonderful accomplishment in him of the supernatural Messianic predictions of prophecy. Here, again, learned religion elucidates and develops the relation of the Son to the Father by a copious exhibition of metaphysics; but for popular religion the relationship, and the authority of Jesus which derives from it, is altogether established by miracle.
Now, we have seen that our bishops and their metaphysics are so little convincing, that many people throw the Bible quite aside and will not attend to it, because they are given to understand that the metaphysics go necessarily along with it, and that one cannot be taken without the other. So far, then, the talents of the Bishops of Winchester and Gloucester, and their zeal to do something for the honour of the Eternal Son's Godhead, may be said to be actual obstacles to the receiving and studying of the Bible. But the same may now be also said of the popular theology which rests the Bible's authority and the Christian religion on miracle. To a great many persons this is tantamount to stopping their use of the Bible and of the Christian religion; for they have made up their minds that what is popularly called miracle never does really happen, and that the belief in it arises out of either ignorance or mistake. To these persons we restore the use of the Bible, if, while showing them that the Bible-language is not scientific, but the language of common speech or of poetry and eloquence, approximative language thrown out at certain great objects of consciousness which it does not pretend to define fully, we convince them at the same time that this language deals with facts of positive experience, most momentous and real.
