to the study of the text of Shakespeare; in which I perceived some differences of style that implied difference of date, and some that appeared to imply difference of authorship.
About this time people began to talk in popular circles concerning Evolution, and alarm began to be felt in some quarters at the difficulty of harmonizing its theories with theology. With these fears I never could in the least degree sympathize. I welcomed Evolution as a luminous commentary on the divine scheme of the Redemption of mankind. That most stimulating of books, the Advancement of Learning, had taught me to be prepared to find that in very many cases "while Nature or man intendeth one thing, God worketh another;" and it was a joy to me to find new light thrown by Evolution on the unfathomable problems of waste, death, and conflict. Death and conflict could never be thus explained—I knew that—but one was enabled to wait more patiently for that explanation which will never come to us till we are behind the veil, when one found that death and conflict had at least been subordinated to progress and development. So I thought; and so I said from the pulpit of one of the Universities in times when the clergy had not yet learned to call Darwin "a man of God." My doctrine was thought "advanced" in those days; but time has gone on and left me, in some respects, behind it. I should never have thought, and should not think now, of calling Darwin "a man of God," except so far as all patient seekers after truth are men of God: but I still adhere to the belief that Evolution has made it more easy to believe in a rational, that is to say a non-miraculous, though supernatural, Christianity.
In this direction, then, my thoughts went forward and, so far, found no stumbling-block. Guided by the poets and analytic novelists, I was also learning to find in the
