In short, I would here only hint delicately that perhaps the mind which admittedly knew much of what we think we know about ethics and economics, knew a little more than we are beginning to know about psychology and psychic phenomena. I remember reading, not without amusement, a severe and trenchant article in the _Hibbert Journal_, in which Christ's admission of demonology was alone thought enough to dispose of his divinity. The one sentence of the article, which I cherish in my memory through all the changing years, ran thus: "If he was God, he knew there was no such thing as diabolical possession." It did not seem to strike the _Hibbert_ critic that this line of criticism raises the question, not of whether Christ is God, but of whether the critic in the _Hibbert Journal_ is God. About that mystery as about the other I am for the moment agnostic; but I should have thought that the meditations of Omniscience on the problem of evil might be allowed, even by an agnostic, to be a little difficult to discover. Of Christ in the Gospels and in modern life I will merely for the moment say this; that if he was God, as the critic put it, it seems possible that he knew the next discovery in science, as well as the last, not to mention (what is more common in rationalistic culture) the last but three. And what will be the next discovery in psychological science nobody can imagine; and we can only say that if it reveals demons and their name is Legion, we can hardly be much surprised now. But at any rate the days are over of Omniscience like that of the _Hibbert_ critic, who knows exactly what he would know if he were God Almighty. What is pain? What is evil? What did they mean by devils? What do we mean by madness? The rising generation, when asked by a venerable Victorian critic and catechist, "What does God know?" will hardly think it unreasonably flippant to answer, "God knows."