“... _The notes on the gamut of their feeling are few, but they are deep. Industry, Liberty, Religion, form the solemn scale. Industry, Liberty, Religion--that is the history of England._” He predicts a feeling of exaltation for religion similar to those enthusiasms for freedom and toil which have inspired the nation in recent periods, and he harps on the opportunity for a Church with a tradition of “the beauty of holiness.” “What a field for a corporation which is not merely a Church, but ... the Church of England; blending with a divine instruction the sentiment of patriotism, and announcing herself as the Church of the country;” which may realise its nationality by increasing her hold on the education[102] of the people, “though it is possible there may be fresh assaults and attacks upon the machinery by which the State has assisted the Church in that great effort;” by extending the Episcopate (which has happened); by developing the lay element in the administration of her temporal affairs; by fulfilling the right of visitation both by priest and parishioner, and maintaining those parochial privileges which are still inviolate both in town and country; by remedying the gross inequality of stipend (which remains to be done); by, so far as possible, relying on the Church itself, and not resorting to the Legislature. With respect to indifferentism among the more enlightened classes, it is “agnosticism,” partly due to the scientific spirit on which I have touched; partly to that “higher criticism” which Germany originated, and which, it is clear, can only modify the views of an educated few. With the mild rationalism of “Essays and Reviews,” Disraeli dealt characteristically. He found them “at the best a second-hand medley of contradictory and discordant theories.” Thirty years earlier he had satirised those devout Christians who do not believe in Christianity. As in the march of Science he perceived nothing new, and held that it interpreted the imagery without sapping the foundations of belief, so with regard to the “Teutonic rebellion” against inspiration, he saw only repeated in another form, and with no more ability, the Celtic “insurrection” which distinguished the eighteenth century: both had their uses. “Man brings to the study of oracles more learning and more criticism than of yore; and it is well that it should be so.” Nay, the very development of the German theological school proves its ephemeral character.