All this will become clear if we read the gospels without prejudice. When I was young it was impossible to read them without fantastic confusion of thought. The confusion was so utterly confounded that it was called the proper spirit to read the Bible in. Jesus was a baby; and he was older than creation. He was a man who could be persecuted, stoned, scourged, and killed; and he was a god, immortal and all-powerful, able to raise the dead and call millions of angels to his aid. It was a sin to doubt either view of him: that is, it was a sin to reason about him; and the end was that you did not reason about him, and read about him only when you were compelled. When you heard the gospel stories read in church, or learnt them from painters and poets, you came out with an impression of their contents that would have astonished a Chinaman who had read the story without prepossession. Even sceptics who were specially on their guard, put the Bible in the dock, and read the gospels with the object of detecting discrepancies in the four narratives to show that the writers were as subject to error as the writers of yesterday's newspaper. All this has changed greatly within two generations. Today the Bible is so little read that the language of the Authorized Version is rapidly becoming obsolete; so that even in the United States, where the old tradition of the verbal infallibility of "the book of books" lingers more strongly than anywhere else except perhaps in Ulster, retranslations into modern English have been introduced perforce to save its bare intelligibility. It is quite easy today to find cultivated persons who have never read the New Testament, and on whom therefore it is possible to try the experiment of asking them to read the gospels and state what they have gathered as to the history and views and character of Christ. THE GOSPELS NOW UNINTELLIGIBLE TO NOVICES. But it will not do to read the gospels with a mind furnished only for the reception of, say, a biography of Goethe. You will not make sense of them, nor even be able without impatient weariness to persevere in the task of going steadily through them, unless you know something of the history of the human imagination as applied to religion. Not long ago I asked a writer of distinguished intellectual competence whether he had made a study of the gospels since his childhood. His reply was that he had lately tried, but "found it all such nonsense that I could not stick it." As I do not want to send anyone to the gospels with this result, I had better here give a brief exposition of how much of the history of religion is needed to make the gospels and the conduct and ultimate fate of Jesus intelligible and interesting. WORLDLINESS OF THE MAJORITY.