sufficient. If God and man are reconciled potentially (according to Christ's belief and teaching, but not at all through his Incarnation and Death), a mediator is not really admissible to Religion. The Person Christ now stands aside. the Christian consciousness. But that is not The life of Christ is handed on from man to man, has been so since Christ Himself began to live it. And if we refer it back to Him, this is not because of facts of testimony or credible witnesses. It is because of Christian life in the testimony, and the answering satisfaction of our faith. It is because of that which argument could never secure and criticism can never destroy. There are three stages in Revelation: first prophecy, a great hope and growing expectancy; then fulfilment, the presence of God in history; and now life in the light of that, the world's future lying there in germ, as we believe. We are called to unfold the purposes o Christ's spirit, and to make His aims our own. In Him do we meet the very will of God in the world, there to find peace. Through Him our hope is anchored within the veil. Infinite mystery consecrates our little lives. A Divine object to live for recalls us from our apathy and forbids us any longer to disbelieve in life. Christ is striving in the world's strife, alone if we stand not with him. And even when we fail Him and grow too weary, and so see ourselves too unworthy even to follow Him, we may still contemplate the allsubduing love and uniform, unquenched hope of His Spirit, and lose ourselves in Him. Come to us what will, Christ prevaileth. So we believe again, All this expresses a persistent and unwavering attempt to interpret the facts of religious experience themselves, and to survey them, not in the interests of any special kind of theory, but as themselves essential and sufficient. I was stirred to feel that nothing bnt holiness is worth living for. And when this star was suddenly covered, I felt that that was the suicidal point. Finally, I found that I could even here lose myself in the love of Christ, take shelter with Him both from the world and from my own despair, and be able, having Him, to dispense with any interest or satisfaction of my own. Even when I think Him inadequate, then do I most find perfect peace in Him. Let Him live, and, since I cannot trust myself to live for Him and His ends, let me live only in Him. 66 Theology under such impulses seeks, as he used himself to say, " rather to be deep than broad"—rather to lay hold upon that in Christian faith which must govern life, than to make it appear simply a separate part of a life otherwise complete in itself. Every such intensification of religious thought has two effects. It tends to simplicity; and throughout his life Halliday Douglas's faith became always more simple, more indifferent to purposeless theories, more free from small doctrinal disputes, more able "to realise that the God one worships is the God of one's childhood." But concentration of religious thought leads also to practical activity. Finding the curious subtleties of doctrine to be things indifferent, penetrated by religious experience and thinking of it with a clear simplicity, he found that "work must give the zest to life." He lived a student's life strenuously; and indeed it was the only life in which he was ever completely at home; but he felt increasingly the impulse to seek his future work. The Theological Society, not less than the class-rooms, had been the scene of much of his college activity; but when, in the last year of his course, he had to choose between the presidentships of the Missionary and Theological Societies of the college, he accepted the first; and the incident is significant because it meant that, realising the direction in which, at first, at all events, his work must lie, he went out to meet it, and was willing rather to forgo some part of his opportunity as a student than to imperil his usefulness in the career to which he was called. Early in his ministerial life he wrote, "I should like of all things to be a professor; but I |