other night; and, in spite of what he
replied, it does appear a weighty objection; on the other hand, if I
admit it to be conclusive, I seem to be driven to the most paradoxical
conclusions, at direct variance with the experience of all mankind,--at
least so they say. For why cannot an historical fact constitute part
of a religion?"

"Because, as Mr. Newman says, it is impossible that the bulk of people
call have any 'certainty in relation to such remote facts of history,"
said Fellowes.

"And, therefore, in relation to any other remote history; for if the
bulk of men cannot obtain certainty on, such historical questions,
neither can they obtain certainty on other historical questions."

"Perhaps not; but then what does it matter, in that case, whether they
can obtain certainty or not?"

"I am not talking--I am not thinking--as to whether it would matter or
not. I merely remark that, in relation to the generality of people,
at all events, they cannot obtain certainty on any remote historical
questions. Of course, with regard to ordinary history, it is neither
a man's duty, strictly speaking, to believe or disbelieve; and therefore
I said nothing about duty. But in neither the one case nor the other
is it possible for the bulk of mankind to obtain satisfaction, from a
personal investigation, as to the facts of remote history, or indeed
any history at all, except of a man's own life and that perhaps of
his own family, up to his father and down to his son! What do you say
to this,--yes or no?"

"I do not know that I should object to say that the great bulk of
mankind never can obtain a sufficiently certain knowledge of any fact
of history to warrant their belief of it."

"Very consistent, I think; for you doubtless perceive that if we say
they can obtain a reasonable ground of assurance of the facts of
remote history,--so that, if any thing did or does depend on their
believing it, they are truly in possession of a warrant for acting
on that belief,--I say you then see whither our argument, Mr. Newman's
and yours and mine, is going; it vanishes,--oichetai, as Socrates
would say. If, for example, men can attain reasonable certainty in
relation to Alfred and Cromwell, alas! they may do the like in
reference to Christ; and many persons will say much more easily. Now,
with my too habitual scepticism, I confess to a feeling of difficulty
here. You know there are thousands and tens of thousands amongst us,
who, if you a