There are for man two worlds, that which is without him and that which is within. Some races from temperament or circumstances have been most taken up with the former, with the workings of nature and with active social life; while others have looked within rather than without;—their minds have found most congenial play in the contemplation of their own natures, and in brooding over the mystery of how they came to be what they were. Corresponding to these two leading diversities of the human mind, there are two modes by which men are brought to recognise a great spiritual agency in the world. The man of Aryan race, the type of the first variety, caught sight of an infinite force underlying all the workings of nature, and so conceived Deities, with a personal will like his own, animating the physical world. For the people of the Semitic race on the other hand, the surpassing wonder was their own selves—their minds turned to contemplating their own nature. In so doing they noted this; they found something within them which caused them to be happy when they acted in one way—when they had done a kindness for example—and made them unhappy when they had behaved differently. This was so, even when no one knew of the act, and when they looked to no consequences from it. They called such actions right and wrong; but they asked, Where can this notion of right and wrong come from? This conscience too which witnessed of it—which strove with them just as a friend might, and seemed to be something outside them—Where did that come from? They were led by this to conceive a spiritual personal Being in the world who had left some trace of himself in men’s hearts, and kept up some communion with them through this voice of conscience. Thus men of different stamps of mind were led along different roads, to the notion of something Divine in the world; and we may say that God revealed himself to man in these two ways. Now for knowledge to be sure and solid two elements must go to the making of it. One from outside the learner, and the other supplied by him. This outside element is in physical science provided by observed fact, and what answers to it in theology is authoritative revelation. Men can never feel fully assured about what is wholly spun out of their own brains, and has no external sign or testimony to lend it support. Revelation, in the sense in which I have to do with it just now, means an authoritative communication from the Almighty, vouched by some outward sign, or manifestation. It is with this outward sign, and with the difficulties attending the ways of bringing it about, that I am now chiefly concerned.