passed into the merest self-seeking is disappearing from the domain of public life.
Even those who most feel what a gain it has been that religious considerations should be ceasing to balance secular in the estimation of citizens, will regard the old fanaticism for Churches very differently from the irrational sentiment of loyalty in its more extravagant forms. It may be presumptuous for a man to believe that the Church he was born in, or has passed over to, represents the final results of thought on the most difficult matters of speculation, and that God will punish to all eternity those who, through perversity, or it may be for want of spiritual light, refuse to accept the truth when it is put before them. Still, most men will admit that there must be one way of conceiving the relations of God to man which is truer than any other at any given time, and that to apprehend this rightly ought to be of supreme importance. Even if we assume blank materialism to be the gospel of the future, it must be useful to apprehend it distinctly, that we may clear our minds of dreams and human inventions. Still more, if we believe in any form of religion that teaches a higher law than the State prescribes, and is able to enforce it by a sanction that is not of this world, must the benefit of Church authority appear incontestable. It is well to remember that secular society has revolted not only against obsolete faiths,—for many forms of Christianity appear to men in general as rational as unbelief; not only against a corrupt clergy,—for the clergy have not always been corrupt, and, to take a single instance, were both learned and zealous in England when the great Rebellion descended upon them;[1] but
- ↑ "All confess there never was a more learned clergy," said Selden of the Caroline divines.—Selden's Table-Talk, p. 134.
