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Wherever a religion, resting upon written records, prolongs and extends the sphere of its dominion, accompanying its votaries through the varied and progressive stages of mental cultivation, a discrepancy between the representations of those ancient records, referred to as sacred, and the notions of more advanced periods of mental development, will inevitably sooner or later arise. In the first instance this disagreement is felt in reference only to the unessential—the external form: the expressions and delineations are seen to be inappropriate; but by degrees it manifests itself also in regard to that which is essential: the fundamental ideas and opinions in these early writings fail to be commensurate with a more advanced civilisation. As long as this discrepancy is either not in itself so considerable, or else is not so universally discerned and acknowledged, as to lead to a complete renunciation of these Scriptures as of sacred authority, so long will a system of reconciliation by means of interpretation be adopted and pursued by those who have a more or less distinct consciousness of the existing incongruity. A main element in all religious records is sacred history; a history of events in which the divine enters, without intermediation, into the human; the ideal thus assuming an immediate embodiment. But as the progress of mental cultivation mainly consists in the gradual recognition of a chain of causes and effects connecting natural phenomena with each other; so the mind in its development becomes ever increasingly conscious of those mediate links which are indispensable to the realization of the ideal; and hence the discrepancy between the modern culture and the ancient records, with regard to their historical portion, becomes so apparent, that the immediate intervention of the divine in human affairs loses its probability. Besides, as the humanity of these records is the humanity of an early period, consequently of an age comparatively undeveloped and necessarily rude, a sense of repulsion is likewise excited. The incongruity may be thus expressed. The divine cannot so have happened; (not immediately, not in forms so rude;) or, that which has so happened cannot have been divine:—and if a reconciliation be sought by means of interpretation, it will be attempted to prove, either that the divine did not manifest itself in the manner related,—which is to deny the historical validity of the ancient Scriptures; or, that the actual occurrences were not divine—which is to explain away the absolute contents of these books. In both cases the interpretation may be partial or impartial: partial, if undertaken with a determination to close the eyes to the secretly recognised fact of the disagreement between the modern culture and the ancient records, and to see only in such interpretation the original signification of these records; impartial, if it unequivocally acknowledges and openly avows that the matters narrated in these books must be viewed in a light altogether different from that in which they were regarded by the authors themselves. This latter method, however, by no means involves the entire rejection of the religious documents; on the contrary, the essential may be firmly retained, whilst the unessential is unreservedly abandoned.