presumption, even though in the face of the modest disavowals of scientific men, he must maintain that his own creed is, in its proper nature, even when all admissions have been made, rather a complete and conclusive, than a partial or a tentative, statement of truth. But this difference between him and them is the result neither of any arrogance in his temper, nor any lack in his logic, but it follows necessarily from the nature of the subject-matter of his creed, if and when it is believed. But still this fact that, if true, they are truths which by the obvious necessity of their subject-matter speak to our intellects and consciences with a tone of such Divinely commanding authority, ought not to make me or anyone accept them as true, unless the evidence for them is adequate. The question is not how authoritative they would be, if true; nor how important or inclusive they would be, if true; nor is any amount of contingent importance or authority adequate evidence for their truth, but only a motive for inquiring into its evidence. The question is, are they true? or are they not true? and the question is a question of evidence. II. And now, in recurring once more to the subject of the evidence by which the dogmas of religion are proved, from which we diverged just now, we find, in respect of it, a second reality of contrast between theological truths and the truths of material science. For whilst in both cases equally we depend upon evidence, and evidence that is adequate; it does not follow that the evidence for both is in all points similar in kind. In great part indeed it is so; but it is certainly not so altogether. For when we speak of the evidence of religious truths, it is to be remembered that the full evidence by which our consciences are wholly convinced of them, is not of one kind only, but of all kinds. The facts of religion address themselves to the whole nature of man; and it is only by the whole nature of man that they can ever be fully apprehended. Man is not a being of intellectual conceptions or faculties only. And because he is not so, therefore no set of principles which could be apprehended by the intellect alone (as the theorems of Euclid may appear to be), and which make for their acceptance no demand at all upon the qualities of his moral or spiritual being, could really present, as religion professes to present, a system of truth and life which would be adequate to the scope of his whole nature. It is undoubtedly the case that just as the truths of religion account for, and appeal to, his whole being, so the evidence for them appeals to his whole being also. For its complete appreciation there are requirements other than intellectual. There must be not only certain endowments of mind, but the life of a moral being. There must be moral affections, moral perceptions, spiritual affinities and satisfactions. Even if the primary conviction of his reason may be apart from these, yet of the