And yet this excellent, admirable man, seems to have _feared_ God, in the common-place sense of the word fear. He considered the Jews as out of the pale of equality; he was against their political emancipation from a hatred of Judaism. He subscribed to the Athanasian Creed, which stuck even in George the Third’s orthodox throat. He believed in what Coleridge could not admit, in the existence of the spirit of evil as a person. He had an idea that the Church _of God_ may be destroyed by an Antichrist; he speaks of such a consummation as possible, as probable, as impending; as if any institution really from God could be destroyed by an adverse power!—and he thought that a lawyer could not be a Christian. 4. Certain passages filled me with astonishment as coming from a churchman, particularly what he says of the sacraments (vol. ii. pp. 75. 113.); and in another place, where he speaks of “the _pestilent_ distinction between clergy and laity;” and where he says, “I hold that one form of Church government is exactly as much according to Christ’s will as another.” And in another place he speaks of the Anglican Church (with reference to Henry VIII. as its father, and Elizabeth as its foster-mother), as “the child of regal and aristocratical selfishness and unprincipled tyranny, who has never dared to speak boldly to the great, but has contented herself with lecturing the poor;” but he forgot at the moment the trial of the bishops in James’s time, and their noble stand against regal authority. 5. With regard to conservatism (vol. ii. pp. 19. 62.), he seems to mean—as I understand the whole passage,—that it is a good _instinct_ but a bad _principle_. Yet as a principle is it, as he says, “always wrong?” Though as the adversary of progress, it must be always wrong, yet as the adversary of change it _may_ be sometimes right. 6. He remarks that most of those who are above sectarianism are in general indifferent to Christianity, while almost all who profess to value Christianity seem, when they are brought to the test, to care only for their own sect. “Now,” he adds, “it is manifest to me, that all our education must be Christian, and not be sectarian.” Yet the whole aim of education up to this time has been, in this country, eminently sectarian, and every statesman who has attempted to place it on a broader basis has been either wrecked or stranded. “All sects,” he says in another place, “have had among them marks of Christ’s Catholic Church in the graces of his Spirit and the confession of his name,” and he seems to wish that some one would compile a book showing side by side what professors of all sects have done for the good of Christ’s Church,—the martyrdoms, the missionary labours of Catholics, Protestants, Arians, &c.; “a grand field,” he calls it,—and so it were; but it lies fallow up to this time. 7.