Those who cannot bear suspense and feel the necessity of arriving at a positive conclusion, make their choice between two opinions--one, that God created the world and created man to serve Him, that He gave to man a revelation of His law and holds him answerable for disobedience to it: the other, that the world has been generated by the impersonal forces of nature: that all things in it, animate and inanimate, find their places and perform their functions according to their several powers and properties; that man having ampler faculties than other animals, discovers the rules which are good for him to follow, as he discovers other things, and that what he calls 'revelations' are no more than successive products of the genius of gifted members of his race thrown out in a series of ages. The second of these theories is what we generally call the 'creed of science;' the first is the religious and is represented by Judaism and Christianity. Disraeli, with a confessed pride in belonging himself to the favoured race, desires us to understand that he receives with full and entire conviction the fact that a revelation was really made to his forefathers, and rejects the opposite speculation as unsupported by evidence and degrading to human nature. The subject is introduced in an argument for the admission of the Jews to Parliament. He does not plead for their admission on the principle of 'toleration,' which he rejects as indifferentism, but on the special merits of the Jews themselves, and on their services to mankind. He regards Christianity as simply completed Judaism. Those who profess to be Jews only he considers unfortunate in believing only the first part of their religion, but still as defending and asserting the spiritual view of man's nature in opposition to the scientific, and as holding a peculiar place in the providential dispensation. He speaks of the mysteries of Christianity in a tone which, if not sincere, is detestable. 'If,' he says, 'the Jews had not prevailed upon the Romans to crucify our Lord, what would have become of the atonement? But the human mind cannot contemplate the idea that the most important deed of time could depend upon human will. The immolator was preordained, like the Victim, and the holy race supplied both.' The most orthodox divine could not use severer words of censure than Disraeli used for the critical rationalism which treats the sacred history as a myth--for Bishop Colenso, for the Essayists and Reviewers. His words have not the ring of the genuine theological metal. Artificial and elaborate diction is not the form in which simple belief expresses itself. Yet the fault may not be entirely in Disraeli. Even when most in earnest he was inveterately affected. It is to be remembered also that in his real nature he remained a Jew, and his thoughts on these great subjects ran on Asiatic rather than on European lines. We imagine that the Scriptures must be read everywhere into the same meaning; we forget how much