wo things with a depth and intensity
which give an awful life and power to all he said about religion. He
realised with singular and pervading keenness that which a greater man
than he speaks of as the first and the great discovery of the awakened
soul--" the thought of two, and two only, supreme and luminously
self-evident beings, himself and the Creator." "Alone with God,"
expresses the feeling which calmed his own anxieties and animated his
religious appeals to others. And he realised with equal earnestness the
great truth which is spoken of by Mr. Brooke, though in language which
to us has an unpleasant sound, in the following extract:

Yet, notwithstanding all this--which men called while he lived,
and now when he is dead will call, want of a clear and
well-defined system of theology--he had a fixed basis for his
teaching. It was the Divine-human Life of Christ. It is the fourth
principle mentioned in his letter, "that belief in the human
character of Christ must be antecedent to belief in His divine
origin." He felt that an historical Christianity was absolutely
essential; that only through a visible life of the Divines in the
flesh could God become intelligible to men; that Christ was God's
idea of our nature realised; that only when we fall back on the
glorious portrait of what has been, ran we be delivered from
despair of Humanity; that in Christ "all the blood of all the
nations ran," and all the powers of man were redeemed. Therefore
he grasped as the highest truth, on which to rest life and
thought, the reality expressed in the words, "the Word was made
Flesh." The Incarnation was to him the centre of all history, the
blossoming of Humanity. The Life which followed the Incarnation
was the explanation of the Life of God, and the only solution of
the problem of the Life of man. He did not speak much of loving
Christ; his love was fitly mingled with that veneration which
makes love perfect; his voice was solemn, and he paused before he
spoke His name in common talk; for what that name meant had become
the central thought of his intellect and the deepest realisation
of his spirit. He had spent a world of study, of reverent
meditation, of adoring contemplation, on the Gospel history.
Nothing comes forward more frequently in his letters than the way
in which he had entered into the human life of Christ. To t