The impression that nature makes upon the mind, the stories told by sea and star and flower, must be the natural food of thought. Leaving out for the moment the impression gained from ancestors, the hereditary fears and drifts and trends--the natural food of thought must be the impression made upon the brain by coming in contact through the medium of the five senses with what we call the outward world. The brain is natural. Its food is natural. The result, thought, must be natural. The supernatural can be constructed with no material except the natural. Of the supernatural we can have no conception. Thought may be deformed, and the thought of one may be strange to, and denominated as unnatural by, another; but it cannot be supernatural. It may be weak, it may be insane, but it is not supernatural. Above the natural man cannot rise, even with the aid of fancy's wings. There can can be deformed ideas, as there are deformed persons. There can be religions monstrous and misshapen, but they must be naturally produced. Some people have ideas about what they are pleased to call the supernatural; but what they call the supernatural is simply the deformed. The world is to each man according to each man. It takes the world as it really is and that man to make that man's world, and that man's world cannot exist without that man. You may ask, and what of all this? I reply, as with everything in nature, so with the Bible. It has a different story for each reader. Is then the Bible a different book to every human being who reads it? It is. Can God then, through the Bible, make the same revelation to two persons? He cannot. Why? Because the man who reads it is the man who inspires. Inspiration is in the man, as well as in the book. God should have inspired readers as well as writers. You may reply: "God knew that his book would be understood differently by each one, and that he really intended that it should be understood as it is understood by each." If this is so, then my understanding of the Bible is the real revelation to me. If this is so, I have no right to take the understanding of another. I must take the revelation made to me through my understanding, and by that revelation I must stand. Suppose then, that I do read this Bible honestly, fairly, and when I get through I am compelled to say, "The book is not true." If this is the honest result, then you are compelled to say, either that God has made no revelation to me, or that the revelation that it is not true, is the revelation made to me, and by which I am bound. If the book and my brain are both the work of the same Infinite God, whose fault is it that the book and the brain do not agree? Either God should have written a book to fit my brain, or should have made my brain to fit his book.