a consequence of much deeper moral significance than that which bulks so large in the eyes and imagination of most, in the practical application of scientific discovery to the improvement of what may be termed in contrast the machinery of living. The moral quality of life is a thing infinitely more momentous. And it is surely in this quickened sense of the absolute necessity for facing in every case the actual facts, i.e. in loyalty to the truth of things, that the supreme utility, nay, the consecration of Science and the Scientific Spirit, is to be found. Thus the very thing which has proved the master-key to discovery all along her career of triumph, has rendered a deeper service still, in kindling in every range of inquiry a purer and keener passion for truth and reality. And it is, I believe, this eagerness to get at the actual facts and see and measure them aright, this impatience of mere phrases and explanations which are felt not to explain, which has led men to conclude, when they face the grave questions of the moral and religious life, that it is a much safer and easier, and altogether less precarious thing to interpret religious belief by its expression in conduct-i.e. the kind of life the believing man lives-than to attempt to gather it from a study of any formulated system of dogmatic positions to which he may profess, and in all sincerity, to have given in his adhesion.

NOTE 2, PAGE 10.

Cf. Newman, Grammar of Assent, ix. p. 1: 'Our being, with its faculties of mind and body, is a Fact not admitting of question; all things being of necessity referred to it, not it to other things. Such as I am, it is my all: this is my essential standpoint, and must be taken for granted, otherwise thought is but an idle amusement not worth the trouble.'

So Illingworth's comment on the above: 'Personality is the gateway through which all knowledge must inevitably pass.'

Q

Again Mansel, in Bampton Lecture III.: 'It is from the intense consciousness of our own real existence that the conception of Reality takes its rise in our minds. Personality comprises all that we know of that which exists: relation to Personality comprises all that we know of that which seems to exist.'

The same thing is expressly stated by Illingworth: Personality, Human and Divine, Lecture II. p. 43: 'Personality is our canon of Reality, the most real thing we know, and by comparison with which we estimate the amount of reality in other things. For, however difficult the notion of reality is to define, we may accept the evidence of language, in itself no mean metaphysician, to the general view that there are degrees of it.'

NOTE 3, PAGE 13.

It is thus that the possibilities of Education and Culture are so dependent for us upon the poverty or the wealth of the language into which we were born. Our mother tongue has descended to us, a great inheritance open to us all to enter into and possess: and this not merely as Literature in its classic forms, but in itself as Language in its separate words and phrases, each of which is, so to speak, a crystallised deposit, recording a certain classification made by those who have preceded us.

NOTE 4, PAGE 16.

The width and sharpness of the intervals which separate defined terms, are felt to do violence to the Reality which is claiming to be expressed; and so the sliding gradations of tone, rhythm, and music come in insensibly as allies.

NOTE 5, PAGE 17.

In examining the intellectual justification of our belief in a Personal God, Illingworth remarks, Lecture III., p. 80: 'We

must remember that the instinctive nature of its origin reappears at every stage of its development. It is not, it never has been a merely intellectual thing, for it is the outcome of our entire personality acting as a whole. Our reason, our affections, our actions all alike feel about for contact with some supreme Reality; and when the mind, speaking for its companion faculties, names that Reality a Person, it is giving voice to the inarticulate conviction of the heart and will: an instinctive mystical conviction that is in truth "too deep for words." For in Pascal's language, "The heart has reasons of its own, which the reason does not know.""

NOTE 6, PAGE 23.

This is the reason for that instinctive cry for Revival which rises at times with pathetic eagerness from our churches when the sense of languishing and failure grieves and oppresses them. It is no new word that is called for, no addition to the precious communications that speak to them from the page of Psalm and Prophecy, of Gospel and Epistle; but it is ever the Spirit for whose outpouring they plead. So powerless are spoken words even to those most eager to receive them, and though it be the Eternal Word Himself who speaks, until the unspoken but communicated Spirit shall have poured life and power into them, and Himself abides to interpret and quicken. And, once more, this is strikingly presented in that specific promise of 'guidance into the Truth,' which anticipated the departure of the Master from His disciples, and exhibited expressly the expediency of it. That promise is of no added words, statements of truth, Articles of Belief, but it is of a guidance into the Truth, which in verbal outline was already theirs.

NOTE 7, PAGE 24.

If any should suppose that such an exposition as that given in the text is compromised or condemned by being roughly

stigmatised as a mere retreat into an idle mysticism, let him only consider how this very thing enters most certainly and conspicuously into a veritable experience, in the fellowship of friend with friend. Here, at any rate, we are on terra firma : and I will try neither to exaggerate nor extenuate in my statement of the case: only asking that every word should bear its full and not its weakened signification. Let two friends-real friends-meet and commune together. Let the meeting be one where mind comes into vital contact with mind, and heart with heart, and spirit with spirit, and all this in an atmosphere of unfeigned trust and affection. What happens? Something very wonderful, very sweet and beautiful yes, but all most essentially and intensely real.

As they speak, one to the other, the heart of each is unlocked: their lips are loosened: powerfully and most influentially these two act and react upon one another. The horizon of their thought grows wider: feeling flows in fuller, deeper volume. These two persons are at these moments intensely aware of a large accession both of life and of joy.

Surely there is no exaggeration in so describing the situation. But let us analyse this communion of friends, and do we not find at once that there are two elements different in kind but intimately related that are operative in it? There is the spoken word. And happy above others are those to whom speech is pliant to their impulse to expression, and who can read off without effort in articulate utterance a transcript of their thought and emotion. Happy are those who can to use the significant commonplace—'express themselves.' For self-expression is one great mode of Life itself, and failing here we shall fall sadly short of the heights which Fellowship can attain, and of the power that lies therein to be of use to other souls.

But will any say that this is all that is at work in the scene I have been trying to depict? Surely not. part of the communion be perfect; yet

Let the spoken every word and

phrase, nay, every glance and tone and gesture calls for an unspoken interpreter: let there be failure here, then all fails. But let there be, on the other hand, that sharing in a common life which is the essence of comprehension, and this in its fulness: then does all succeed. Nay, as we have seen, in proportion as the subject-matter of communication, in its height and depth and fulness, escapes the competency of even the most finely selected words, these will grow unnecessary: they will fall away, and there will descend upon these two a fellowship of comprehending silence. Then it is that we have revealed in the plenitude of its power the presence and grace of the unuttered but communicated spirit. As this is the guide into Truth, so also is it the guide into the Life which answers to the Truth, and into that joy in the Holy Ghost which follows when Truth and Life have adequately met. No wonder that when we recur to the context of that promise already quoted, we should hear the Master say, 'I have yet many things to say unto you; but ye cannot bear them now. Howbeit when He, the Spirit of Truth is come, He will guide you into all the Truth.'

LECTURE II.

NOTE 8, PAGE 35.

So stated, the end proposed may perhaps sound altogether extravagant and out of reach: yet surely a thoughtful man may make at least some progress towards it. Proceeding with firm, well-considered steps, in the light of the luminous conceptions proper to each several province of inquiry, which constitute, as it were, the focal points giving to each its separate unity, he may gradually find himself a little nearer to the goal. He may find, as he advances and ascends,