It was the sense of an overpowering truth which led to the admission of a revelation. But while in the beginning truth made revelation, it soon came to pass that revelation was supposed to make truth. When we see this happening in every part of the world, when we can watch the psychological progress which leads in the most natural way to a belief in supernatural inspiration, it will hardly be said that an historical study of religion may be useful to the antiquarian, but cannot help us to solve the burning questions of the day. _Gifford Lectures, I._ I believe in one revelation only--the revelation within us, which is much better than any revelations which come from without. Why should we look for God and listen for His voice outside us only, and not within us? Where is the temple of God, or the true kingdom of God? _Life._ There are Christian mystics who would not place internal revelation, or the voice of God within the heart, so far below external revelation. To those who know the presence of God within the heart, this revelation is far more real than any other can be. They hold with St. Paul that man is in the full sense of the word the temple of God, and that the Spirit of God dwelleth within him, nay, they go even further, and both as Christians and as mystics they cling to the belief that all men are one in the Father and the Son, as the Father is in the Son, and the Son in the Father. There is no conflict in their minds between Christian doctrine and mystic doctrine. They are one and the same in character, the one imparted through Christ on earth, the other imparted through the indwelling spirit of God, which again is Christ, as born within us. The Gospel of St. John is full of passages to which the Christian mystic clings, and by which he justifies his belief in the indwelling spirit of God, or, as he also calls it, the birth of Christ in the human soul. _Gifford Lectures, II._ I cannot connect any meaning with a primeval revelation, or with an original knowledge of God. A knowledge of God is surely at all times impossible; man can only trust, he cannot know. He can feel the Infinite, and the Divine, he can never class it or subdue it by knowledge. The question seems to me, how our unconscious relation to God, which must be there and can never be destroyed, becomes gradually more and more conscious; and that is what one can best learn to understand in the history of the various religions of the world--so many voyages of discovery, each full of sufferings and heroic feats, all looking towards the same Pole, each to be judged by itself, none, I believe, to be condemned altogether. _MS._