ONE purpose of these chapters is to explain how unfounded are the objections of many excellent Christians to Secular instruction in State, public, or board schools. The Secular is distinct from theology, which it neither ignores, assails, nor denies. Things Secular are as separate from the Church as land from the ocean. And what nobody seems to discern is that things Secular are in themselves quite distinct from Secularism. The Secular is a mode of instruction; Secularism is a code of conduct. Secularism does conflict with theology; Secularist teaching would, but Secular instruction does not. Persuaded as I am that lack of consideration for the convictions of the reader creates an impediment in the way of his agreement with the writer, and even disinclines him to examine what is put before him; yet some of these pages may be open to this objection. If so, it is owing to want of thought or want of art in statement, and is no part of the intention of the author. He would have diffidence in expressing, as he does in these pages, his dissent from the opinions of many Christian advocates--for whose character and convictions he has great respect, and for some even affection--did he not perceive that few have any diffidence or reservation (save in one or two exalted instances)* in maintaining their views and dissenting from his. Open thought, which in this chapter is brought under the reader's notice is sometimes called "self-thought," or "free thought," or "original thought"--the opposite of conventional second-hand thought--which is all that the custom-ridden mass of mankind is addicted to. Open thought has three stages: The first stage is that in which the right to think independently is insisted on; and the free action of opinion--so formed--is maintained. Conscious power thus acquired satisfies the pride of some; others limit its exercise from prudence. Interests, which would be jeopardised by applying independent thought to received opinion, keep more persons silent, and thus many never pass from this stage. * Of whom the greatest is Mr. Gladstone. The second stage is that in which the right of self-thought is applied to the criticism of theology, with a view to clear the way for life according to reason. This is not the work of a day or year, but is so prolonged that clearing the way becomes as it were a profession, and is at length pursued as an end instead of a means. Disputation becomes a passion and the higher state of life, of which criticism is the necessary precursor, is lost sight of, and many remain at this stage when it is reached and go no further.