We simply show that a reception of the miracles of Christ leads to no intellectual confusion. Meanwhile, there are some who regard such a reception as tending to historical confusion, or to moral confusion, or to both; but with these sources of doubt we have nothing whatever to do. It may be thought by some of our readers that here our discussion ought to end; but, as it appears to us, there yet remains another point vitally connected with our inquiry. There is, perhaps, hardly a human being who seriously questions the moral beauty of the character of Christ; there are many who question the truth of the miracles recorded as having been wrought by Him; while still more, it may be, question the truth of certain of His sayings, especially such as have reference to the constitution of the Unseen world. Entertaining the most profound reverence for Christ Himself, many of the latter class, rather than believe that Christ enuntiated the doctrine to which they object, maintain that it may have been a late human fiction which grew up with and finally incrusted itself around the true sayings of Christ: some again maintain that the sayings were really those of Christ, but insist that the common interpretation of them is erroneous. On this account we conceive that in order to complete our programme we should extend our inquiry beyond the miracles of Christ so as to embrace those of His sayings which have reference to Himself and to the constitution of the Unseen world. We are thus led to the consideration of another subject, which is, we venture to think, intimately connected with that which appears on our title-page; and in this respect the Bishop of Manchester has very clearly defined our position by stating that (_from a purely physical point of view_) we contend for the possibility of immortality and of a personal God. We must now, however, start from a new basis and assume the existence of a Deity who is the Creator and Upholder of all things. It is not our intention to enter into the argument by which the existence of a Deity may be derived from a consideration of His works. Here, therefore, we must necessarily part company with our materialistic friends, for while they may have been content to go along with us in our first argument to a greater or less length, they will most assuredly not even set foot upon the second stage of our journey. We cannot help it. Assuming therefore the existence of a Deity, who is the Creator and Upholder of all things, we further look upon the laws of the universe as those laws according to which the beings in the universe are conditioned by the Governor thereof, as regards time, place, and sensation. Nothing whatever lies, or can be even conceived to lie, outside of this sovereign and paramount influence. There is no impression made upon the bodily senses—no thought or other mental operation which does not take place under conditions imposed by the will of God.