adherents, that it gains assent by nothing so much as by the manifestation of Christian lives.

Will any one venture to deny that the world would be vastly improved were every one in it to be a genuine Christian, animated by Christian motives, doing Christian deeds? The revolution would be immense, indescribable: it would be the end of all evil: it would be the establishment of all good. No man's hand would be against another, all would strive together for the welfare of the whole, there would be no contention save how to excel in love and in good works. The human imagination cannot depict anything more glorious, more ennobling, than the will of God done on earth as it is done in heaven, and this is what would be if the thoughts of every heart were brought into captivity to the obedience of Christ. The most splendid dreams of the most exalted visionaries would be more than fulfilled: everything true and lovely and of good report would be ratified and confirmed: everything false and vile would be changed and purified, and nothing to hurt or destroy or defile would remain. The fulfilment of that ideal is simply the universal prevalence of Christianity, the universal triumph of Christ.

The systems and tendencies at which we are about to glance owe their vitality to the Faith which they attempt to supersede. They are, in so far as they are good, either tending towards Christianity or borrowing from it. The insufficiency of mere material well-being, the irresistible association of Religion with Morality, the worship of the Universe, the worship of Humanity, all are signs of the ineradicable instinct of the Unseen and Eternal, of the unquenchable thirst for the Living God; and belief in the Living God finds its noblest illustration and confirmation in Him Who said, 'He that hath seen Me hath seen the Father,' in Him to whom the searching scrutiny of critical inquirers, as well as the fervid devotion of believers, bears so marvellous a witness. We hope to show not only that the abolition of Christianity might 'be attended with sundry inconveniences,' or that the assumption of there being 'nothing in' Christianity is 'not so clear a case,' but we hope to show that if, amid present perplexity and estrangement, many feel themselves obliged to go back and walk no more with Christ, we, for our part, as we hear His voice of tender reproach, 'Will ye also go away?' can only, with heartfelt conviction, give the answer, 'Lord, to whom shall we go? Thou hast the words of eternal life.'

[1] Tennyson, In the Children's Hospital.

[2] The Martyrdom of Man.

[3] The Churches and Modern Thought.

[4] Parsons and Pagans.

[5] Secularists' Manual.

[6] God and my Neighbour.

[7] Ibid.

[8] Earthward Pilgrimage.

[9] Dean Church, Pascal and other Sermons, p. 348.

[10] Appendix I.

[11] Appendix II.

[12] Queen Mab.

[13] Hans Faber, Das Christentum der Zukunft.

[14] Appendix.

[15] Sir Leslie Stephen, English Thought in the Eighteenth Century, vol. i. p. 144

[16] Appendix IV.

[17] God and my Neighbour.

[18] God and my Neighbour, ch. ix. p. 197.

[19] Appendix V.

[20] Parsons and Pagans.