Morality to the uttermost, Supreme in Christ as we all confess, Why need we prove would avail no jot To make him God, if God he were not? What is the point where himself lays stress? Does the precept run, "Believe in good, In justice, truth, now understood For the first time?"--or, "Believe in me, Who lived and died, yet essentially Am Lord of Life?" Whoever can take The same to his heart and for mere love's sake Conceive of the love,--that man obtains A new truth; no conviction gains Of an old one only, made intense By a fresh appeal to his faded sense. (ll. 1045-1059.) These the lines of divergence. Are there none of approach? asks the listener who is gradually learning from his night's experience to seek a common bond of sympathy between himself and his fellow men, rather than an increase of the repulsion so spontaneously awakened within the walls of Zion Chapel. At Rome he took his share in the "feast of love," which afforded little satisfaction to intellectual cravings; here he would fain accept all that may accrue to him from the pursuit of learning apart from love. Unlearned love was safe from spurning-- Can't we respect your loveless learning? (ll. 1084-1085.) Recognizing the zeal for truth which has instigated the critical investigations of the lecturer, he is prepared, with a liberality of which he is clearly sufficiently conscious, to allow to him and to his followers such benefit as may be derived from the acceptance of "a loveless creed"; even conceding to them, so be it they still desire it, the name of Christian, which he too bears. With generosity yet greater he will refrain from all attempt to disturb that condition of stoical calm to which they have at length attained, by pointing out to them the weaknesses of their theory, which he has just so amply demonstrated to his own satisfaction. V. Thus he leaves the lecture hall in a "genial mood of tolerance," of which the conclusions of Section XIX are the outcome. The element of truth existent in varying forms of creed, beneath all dissimilarities of outward expression, has at length become recognizable; carrying with it the prevision of that complete union ultimately to be effected before "the general Father's throne." When "the saints of many a warring creed" shall have learned That _all_ paths to the Father lead Where Self the feet have spurned. Where Moravian hymn and Roman chant In one devotion blend; and all Discords find harmonious close, In God's atoning ear.[65] Of what nobler conception, it may be asked, is the human imagination capable? Nevertheless, to certain natures (so holds the soliloquist, clearly recognizing his own as of this calibre) there is danger lest this generous comprehensiveness should prove inseparable from the "mild indifferentism" fatal to action. Hence in Section XX, whilst engaged in watching his Foolish heart expand In the lazy glow of benevolence, (ll. 1154-1155.)