One other consideration should not be overlooked—a consideration which students of Science more especially need to have pointed out. Occupied as such are with established truths, and accustomed to regard things not already known as things to be hereafter discovered, they are liable to forget that information, however extensive it may become, can never satisfy inquiry. Positive knowledge does not, and never can, fill the whole region of possible thought. At the uttermost reach of discovery there arises, and must ever arise, the question—What lies beyond? As it is impossible to think of a limit to space so as to exclude the idea of space lying outside that limit; so we cannot conceive of any explanation profound enough to exclude the question—What is the explanation of that explanation? Regarding Science as a gradually increasing sphere, we may say that every addition to its surface does but bring it into wider contact with surrounding nescience. There must ever remain therefore two antithetical modes of mental action. Throughout all future time, as now, the human mind may occupy itself, not only with ascertained phenomena and their relations, but also with that unascertained something which phenomena and their relations imply. Hence if knowledge cannot monopolize consciousness—if it must always continue possible for the mind to dwell upon that which transcends knowledge; then there can never cease to be a place for something of the nature of Religion; since Religion under all its forms is distinguished from everything else in this, that its subject matter is that which passes the sphere of experience. Thus, however untenable may be any or all the existing religious creeds, however gross the absurdities associated with them, however irrational the arguments set forth in their defence, we must not ignore the verity which in all likelihood lies hidden within them. The general probability that widely-spread beliefs are not absolutely baseless, is in this case enforced by a further probability due to the omnipresence of the beliefs. In the existence of a religious sentiment, whatever be its origin, we have a second evidence of great significance. And as in that nescience which must ever remain the antithesis to science, there is a sphere for the exercise of this sentiment, we find a third general fact of like implication. We may be sure therefore that religions, though even none of them be actually true, are yet all adumbrations of a truth. * * * * *