construct a theology independent of revelation that it cannot even read the alphabet out of which that theology must be formed.(1) We are compelled, by the constitution of our minds, to believe in the existence of an Absolute and Infinite Being; but the instant we attempt to analyse, we are involved in inextricable confusion.(2) Our moral consciousness demands that we should conceive him as a Personality, but personality, as we conceive it, is essentially a limitation; to speak of an Absolute and Infinite Person is simply to use language to which no mode of human thought can possibly attach itself.(3) This amounts simply to an admission that our knowledge of God does not satisfy the conditions of speculative philosophy, and is incapable of reduction to an ultimate and absolute truth.(4) It is, therefore, reasonable that we should expect to find that the revealed manifestation of the Divine nature and attributes should likewise carry the marks of subordination to some higher truth, of which it indicates the existence, but does not make known the substance; and that our apprehension of the revealed Deity should involve mysteries inscrutable, and {71} doubts insoluble by our present faculties, while at the same time it inculcates the true spirit in which doubt should be dealt with by warning us that our knowledge of God, though revealed by himself, is revealed in relation to human faculties, and subject to the limitations and imperfections inseparable from the constitution of the human mind.(1) We need not, of course, point out that the reality of revelation is here assumed. Elsewhere, Dr. Mansel maintains that philosophy, by its own incongruities, has no claim to be accepted as a competent witness; and, on the other hand, human personality cannot be assumed as an exact copy of the Divine, but only as that which is most nearly analogous to it among finite things.(2) As we are, therefore, incapable on the one hand of a clear conception of the Divine Being, and have only analogy to guide us in conceiving his attributes, we have no criterion of religious truth or falsehood, enabling us to judge of the ways of God, represented by revelation,(3) and have no right to judge of his justice, or mercy, or goodness, by the standard of human morality. It is impossible to conceive an argument more vicious, or more obviously warped to favour already accepted {72}