objections which have been raised, on scientific grounds, to prayer, and attempts to turn them by arguing that the proper objects of prayer are not physical but spiritual. lie tells us that natural accidents and moral misfortunes are not to be taken for moral judgments of God; he admits the propriety of the application of scientific methods to the investigation of the origin and growth of religions; and he is as ready to recognize the process of evolution there as in the physical world. Mark the following striking passage:
Apart from its general importance, I read this remarkable statement with the more pleasure, since, however imperfectly I may have endeavored to illustrate the evolution of theology in a paper published in this Review last year, it seems to me that in principle, at any rate, I may hereafter claim high theological sanction for the views there set forth.
If theologians are henceforward prepared to recognize the authority of secular science in the manner and to the extent indicated in the Manchester trilogy; if the distinguished prelates who offer these terms are really plenipotentiaries, then, so far as I may presume to speak on such a matter, there will be no difficulty about concluding a perpetual treaty of peace, and indeed of alliance, between the high contracting powers, whose history has hitherto been little more than a record of continual warfare. But if the great chancellor's maxim, "Do ut des," is to form the basis of negotiation, I am afraid that secular science will be ruined; for it seems to me that theology, under the generous impulse of a sudden conversion, has given all that she hath; and indeed, on one point, has surrendered more than can reasonably be asked.
I suppose I must be prepared to face the reproach which attaches to those who criticise a gift, if I venture to observe that I do not think that the Bishop of Manchester need have been so much alarmed