Europe by rooting out the dark belief in witchcraft, which led to thousands of executions, and hung like a black pall over the Christianity of the Middle Ages.

We regard the Deity as good; savages look upon Him as evil. We submit ourselves to Him; they endeavour to obtain the control of Him. We feel the necessity of accounting for the blessings by which we are surrounded; they think the blessings come of themselves, and attribute all evil to the interference of malignant beings.*

Apart even from theology, it would be difficult, I think, to overestimate the services rendered to this country by the Church of England-never perhaps more usefully or more devotedly than at the present time. Alike in the seething slums of our great cities, and in the remote and isolated parishes of country districts, the presence of a cultivated family-for it would be ungrateful indeed to forget how the clergyman is generally aided by his wife, and often by his daughters-is a centre of light and warmth and sympathy. The church services and cottage visits brighten many a humble home, and give dignity, variety, and * Origin of Civilisation.

hope to lives often of monotony, suffering, and hardship.*

Nor would I underestimate the services rendered

by Nonconformist bodies. I sympathise, and intellectually in some respects agree, with them.

But there is a profound distinction between the National Church and theological sects. A sect represents an opinion: the Church a national recognition of the great mystery of existence. We must differ, but why need we separate? Within the Church itself the differences are greater than those between some of the sects and the Church. Must it not be a satisfaction to meet one's countrymen in reverent recognition of that mystery, and in gratitude for the great gift of life, without allowing ourselves to be separated by metaphysical differences? If we differ, let us at least remember that, as Milton said, "Error is but truth in the making."

It has been well said that, "Teach a child what is wise that is morality. Teach him what is wise and eautiful-that is religion!"

I speak here, of course, specially of England only, and by ans forget the similar Churches elsewhere.

A

I hope and believe with Ruskin that "the charities of more and more widely extended peace are preparing the way for a Church which shall depend neither on ignorance for its continuance, nor on controversy for its progress, but shall reign at once in light and love."

Jowett once urged Dean Stanley to give us a work on theology, reconciling the old and the new. Sir M. Grant-Duff, in his interesting Out of the Past, has expressed the opinion that it is too soon. Very likely; but I wish Stanley had tried. Indeed he certainly did much to carry out Jowett's suggestion when he said of Faith, Hope, and Charity, that "Faith founded the Church; Hope has sustained it. I cannot help thinking that it is reserved for Love to reform it." May his pious wish come true! But at any rate, if we cannot make the Church exactly what we should individually wish, we may regulate ourselves.

We might be in Heaven part at any rate of every day if we wished it.

"Vous devriez," said Fénelon, "lui demander au moins un essai d'être seul avec Dieu cœur à cœur un demi-quart d'heure tous les matins et autant tous les

soirs. Ce n'est pas trop pour la vie éternelle."*

Even as regards this life it would be found such a rule would bring peace and consolation. But the supreme

difference comes at the end of life. "Teach a child Science," says Pestalozzi, "and his life will be useful; teach him Religion, and his death will be happy."

The Souls of the Righteous are in the hand of God, and there shall no torment touch them.

In the sight of the unwise they seemed to die; and their departure is taken for misery.

And their going from us to be utter destruction; but they are in peace.

For though they be punished in the sight of men, yet is their hope full of immortality.

And having been a little chastised, they shall be greatly rewarded: for God proved them, and found them worthy for Himself.**

CHAPTER XVI.

THEOLOGY.

RELIGION depends not on Science, but on Conscience. Religion as a guide of conduct is clear, but theology as an explanation of the Universe depends

* 66 'Arrange to be alone with God, heart to heart, ten minutes in the morning, and again for as many every evening. Surely this is not too much to give up to secure eternal life."

** Wisdom, III. 1-5.

upon reason, and those who have devoted their lives to the study differ fundamentally. Many think that it is at present beyond our powers of comprehension. Science is marvellously expanding our ideas of Nature, which becomes more marvellous, and so far more mysterious, with every step we make. One day perhaps

we, or rather our children, will see more clearly, but for the present, at any rate, we must admit our supreme ignorance. We know hardly anything: not even ourselves. St. Bernard said long ago, "Omnis sermo vester dubitationis sale sit conditus.”*

Joubert well says: "Aimer Dieu, et se faire aimer de lui, aimer nos semblables et nous faire aimer d'eux: voilà la morale et la religion; dans l'une et dans l'autre, l'amour est tout: fin, principe, et moyen."*

"Religion," said Lactantius, "is to be defended by dying ourselves, not by killing others." "Ancient

* "Let all doctrine be seasoned with the salt of doubt" (as quoted by Nicole in Essais de morale).

**To love God and make oneself loved by Him, to love one's neighbours and make oneself loved by them—this is morality and religion: in both the one and the other, love is everything-end, beginning, and middle."