demands in successive periods higher forms of belief, forms which still are only temporary symbols, and yet more divine than those which they supersede.

5. But, lastly, we observe that, while men outgrow theologies, they nevertheless cling to the form of a creed long after they have ceased to believe in it literally; and it is only when the creed has become intolerable that it is finally discarded. I think this is more than a conservative attachment to what is venerable; and it is a result which we should anticipate from our theory. It is often asked, if you take away such and such a doctrine, what will be left? The existing doctrine, however imperfect, symbolizes a truth, and is therefore preferable to having no doctrine at all. Those who advocate the old doctrine contrast it, not with a more correct statement of the same truth, but with an absolute denial; and they rightly feel that, if that is the alternative, they had better retain what they have got. Growth modifies, but does not annihilate, human wants; and so long as these wants demand their corresponding truths, men will adhere to any doctrine, however irrational, which admits the divine rights of these wants, in preference to a doctrine which denies their reality or ridicules their claims. Now, a new and truer doctrine cannot be discovered the moment dissatisfaction is felt with the old; and as the sound of reform is apt to be first raised by men who feel only the dissatisfaction, and care nothing for the implicit truth, and who therefore meet the old creed with simple contradiction, men's zeal is aroused, and they warmly defend against merely negative assaults the doctrine which they know answers to something in their hearts. And thus. authority maintains its ancient forms long after the spirit has ceased to find in them its real home, and falls at last, not before the small attacks of a carping logic, but only before the irresistible onslaught of a new and higher faith.

This brief survey may be sufficient to convince us that some of the broad facts in religious history are in complete harmony

with our theory, and so furnish an additional confirmation of its truth.

(h) Revelation

Before we bring this division of our subject to a close we must advert to the question whether there is any room for a revelation. Revelation might conceivably assume different forms.

1. A revelation might be given of truths which the human mind in its normal action could not possibly discover. This is the position which has been generally defended by Christian theologians; and there is nothing in our view of the religious element to negative such a position. It has been maintained that the fully developed soul may be the source of a very noble theology. But to assert that we have powers capable of covering the whole possible field of Divine truth would be mere assumption; and if we ever see reason to believe that a revelation has been given of truths which lie wholly beyond the range of the human faculties, we shall be bound to accept it, in spite of the plea, which the best theologians would readily admit, that we know a great deal without it. This is simply a question of fact, which must be decided by an impartial examination of the evidence.

We may perhaps observe that this sort of miraculous announcement of doctrines would be more properly called ('communication' than 'revelation'; for it does not imply any removal of a veil from our spiritual understanding, and is just as accessible to the scoundrel as to the saint. It constitutes, however, what has usually been called ‘revealed,' as distinct from 'natural' religion. Being itself miraculous in its invisible origin, it requires the evidence of visible miracles, which are open to ordinary historical tests. This evidence appears more and more precarious under all the conditions of modern knowledge; and accordingly this view of revelation is fast vanishing, or has already vanished, from the minds of large numbers of modern theologians.

It is, however, maintained, in express opposition to recent tendencies, by the Catholic Church; and an anathema was pronounced by the last Vatican Council, 1870, against those who denied the reality and evidential value of miracles.1 ) Among Protestants this position has a classical defence in Paley's Evidences of Christianity, and it is, I suppose, still maintained by the majority, though large numbers are doubtful and bewildered.

2. There might be a revelation or authoritative sanction, of truths which are implicitly contained in the soul, but at the knowledge of which the mind, in the normal exercise of its powers, only arrives by a tedious process. Such a revelation would not be superfluous; for it would put multitudes in possession of satisfying truths which they were capable of receiving with gladness and faith, but would themselves have been unable to elaborate. The world is full of such revelations, of more or less limited scope. Every soul that delivers its message in the language of deep conviction thus reveals some truth, and gives sight to some blinder soul than itself. Whether any revelation of this kind has such a world-wide significance, and bears such peculiar marks, as to deserve pre-eminently and in a special sense the name of revelation is a question which evidence alone can determine.

3. A revelation might be given, not immediately of doctrinal truth, but of the spirit which is the ground of doctrinal truth. If in any son of man the presence of the Divine Spirit were so full, and the submission of the human will so devout, that in him were combined the most transcendent loftiness of soul and the most lowly simplicity, and all that is merely of the earth and the flesh lost its hold on the spirit of his life, and his desires, aims, and affections. were caught up into unison with the supreme Will, he would be the revealer of the eternal ground of theology, and baptism

1 Sessio tertia, cap. ii., and Canon De Revelatione, and De Fide 4.

in his spirit would become the theologian's prime qualification. And though such a one might not present religious truth with the exactness or the carefully arranged system which scientific theology demands, yet he would bear no doubtful witness to the highest truths, and his teaching would be full of the sublimest thought and the purest principles, supplying the philosopher with the most precious material on which to work, and reaching the mass of men with a power to which no systematized theology can pretend. Thus he would be both the way and the truth, and constitute as it were in his own person the one only mode of approach to the highest religious knowledge. To see him would be to see the Father; and to wrangle about doctrines and evidences while his meek, yet lordly, spirit was still hidden from our eyes would be only to doom ourselves to darkness and error. Christians believe that such a one has existed, and that to him they owe, under God, all that is highest in their thought, holiest in their worship, and most faithful in their conduct, and that to show forth even in humblest measure the Spirit which through him has found and chosen them is their greatest honour and privilege.

This awakening of spiritual apprehension under the quickening influence of such an exalted and consecrated soul is that which alone deserves the name of revelation; for it is the unveiling of spiritual truths and ideals, imparting a vision of a divine world, which can never again be wholly obscured. A revelation, in any high sense, involves not only a communication from without, but a removal of mental blindness, and an inward experience of realities previously hidden. So the Christian revelation is a shining in the heart, a 'light of the knowledge of the glory of God' and this shining comes from the life and character and teaching of Christ, in whose face of love and compassion the Divine. glory appeared, and in whose voice the accents of Divine pity and pardon were heard. Thus the religious consciousness becomes the Christian consciousness; and as this is the

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highest that I know, it will be my endeavour in what follows to interpret that consciousness with such clearness and insight as may be granted to me. Our expressions are partial and feeble, and describe inadequately even what we ourselves have seen; and, like all knowledge, they must pass away, and be lost in a wider and holier prospect. But the light is eternal, and will shine more and more unto the perfect day. While we watch and wait for that meridian splendour, it will be a great reward if my imperfect labours help a few wanderers on their upward pilgrimage.