fully developed evidence, which is the real possession of the Christian believer, these are a most important and necessary part. Without these, his certainty, adequate though it might be, would be far less profound than it is. These are to him essential ingredients in the richness and the fulness of the evidence which to him is everywhere. Now for this necessary width of the full confirmatory evidence of religion, it is impossible for the religious man, with the utmost desire to make every allowance and apology that is possible, to offer any apology at all. So far from being a mark of inconsistency or feebleness, it is a necessary note of the completeness of religion. Religion professes to have for its subject-matter, and in a measure incomplete, but relatively adequate, to include, to account for, and to direct, the whole range of all man's history, all man's capacities, explored or unexplored, all man's destiny now and for ever. If its truths and their evidence were found to address themselves exclusively to the intellect, in isolation from the other qualities and experiences of man's nature, it would be self-convicted of inadequacy. If men full of worldliness of heart and self-indulgence could be capable of understanding the revelation of religious truth as accurately, of embracing it as completely, of apprehending the depth and the width of the evidence for it (with which all human nature really is saturated) as thoroughly as the prayerful and the penitent, this would not mean that religion or religious evidence had been lifted up, on to a higher and more properly scientific level, but rather that it had shrunk down into correspondence merely with a part, and not the noblest part, of man's present nature.