This view seems to my friend a weakness; be it so. I need not press it. What I do press, is,--whatever _might_ or might _not_ be conceded concerning one in human form, but of superhuman origin,--at any rate, one who is conceded to be, out and out, of the same nature as ourselves, is to be judged of by our experience of that nature, and is therefore to be _assumed_ to be variously imperfect, however eminent and admirable in some respects. And no one is to be called an imaginer of deformity, because he takes for granted that one who is Man has imperfections which were not known to those who compiled memorials of him. To impute to a person, without specific evidence, some definite frailty or fault, barely because he is human, would be a want of good sense; but not so, to have a firm belief that every human being is finite in moral as well as in intellectual greatness. We have a very imperfect history of the apostle James; and I do not know that I could adduce any fact specifically recorded concerning him in disproof of his absolute moral perfection, if any of his Jerusalem disciples had chosen to set up this as a dogma of religion. Yet no one would blame me, as morose, or indisposed to acknowledge genius and greatness, if I insisted on believing James to be frail and imperfect, while admitting that I knew almost nothing about him. And why?--Singly and surely, because we know him to be _a man_: that suffices. To set up James or John or Daniel as my Model, and my Lord; to be swallowed up in him and press him upon others for a Universal Standard, would be despised as a self-degrading idolatry and resented as an obtrusive favouritism. Now why does not the same equally apply, if the name Jesus is substituted for these? Why, in defect of all other knowledge than the bare fact of his manhood, are we not unhesitatingly to take for granted that he does _not_ exhaust all perfection, and is at best only one among many brethren and equals?