surpass in the future "by growth of soul." And this divine gift of goodness may, moreover, necessarily be bestowed in accordance with the divine will; hence, he who made this man Pilate may well make "this other" Christ. Thus then, if the Prophet of Nazareth is to be regarded as mere man, the Professor's argument breaks down following the adoption of either hypothesis--that involving a divine or a human origin of goodness. Is there any point at which the faith of the Christian may come into contact with that of him who, whilst calling himself a follower of Christ, by a denial of His divinity refuses credence to a direct assertion on the part of his leader? To the Christian the main proof of divine inspiration is the spark of divine light kindled within the human breast, that which supplies motive for action, which instigates to practical application of the good already recognized as good by the intelligence: not identical with conscience (as is clear from line 1033), but the power which awakens the activities of conscience. Here again a suggestion of Browning's usual estimate of the relative worth of the intellect and the heart. The man whose moral standard of life is most depraved is yet possessed of the capacity for discriminating between good and evil; since such capacity does not necessarily imply the co-existence of a life-giving faith, and through faith alone may knowledge become of practical utility. Whom do you count the worst man upon earth? Be sure, he knows, in his conscience, more Of what right is, than arrives at birth In the best man's acts that we bow before. (ll. 1032-1035.) To _know_ is not to _do_: a distinction akin to that drawn in the Epistle of James[64] between intellectual credence and living faith--between belief, the result of the acceptance of certain facts making inevitable appeal to the intellect, and faith inspiring life, the ultimate results of which are manifest in action. This distinction we find again strikingly presented in parabolic form in _Shah Abbas_ of _Ferishtah's Fancies_. The most marked lines of divergence between listener and lecturer would appear then to be that mere abstract good, even morality personified, is insufficient for the satisfaction of the demands of human nature: that the life lived in Palestine did not denote a mere renewal of things old, a more extended development of the good already existent in the world. It introduced a new and more active principle of life, that to which all past history had been leading up, that from which the future history of the human race must take its starting point. _The revelation of God in man had been made to men._ To sum up--