His theology, indeed, in its application to life, seems to resolve itself into the recognition of universal law, divinely appointed, immutable, inexorable, ubiquitous, controlling the physical world, controlling the moral world, vindicating itself in the smallest facts of life, and in the most stupendous convulsions of nature and society. In morals it is maintained by the observance of the mean on the one hand, and the due fulfilment of duty and obligation on the other. In politics it is maintained by the subordination of the individual to the state, and of the state to the higher law. Hooker says of Law, that as her voice is the harmony of the world, so her seat is the bosom of God. The Law Shakespeare recognises; of the Law-giver he is silent. As he is dumb before the mystery of death, so is he equally reticent in the face of that other mystery. He has nothing of the anthropomorphism of the Old Testament, of the Homeric poems, and of Milton. Nor has he ever expressed himself as Goethe has done in the famous passage in _Faust_, beginning: “Wer darf ihn nennen.” In two important respects he seems to differ from the Christian conception. He represents no miraculous interpositions of Providence, no suspension of natural laws in favour of the righteous, and to the detriment of the wicked. He is too reverend to say with Goethe, that man, so far as direction in action goes, is practically his own divinity. But he does say and represent--and that repeatedly--what is expressed in such passages as these:-- Our remedies oft in ourselves do lie Which we ascribe to Heaven: the fated sky Gives us full scope. _All’s Well that Ends Well._ Men at some time are masters of their fate. _Julius Cæsar._ Omission to do what is necessary Seals a commission to a blank of danger. _Troilus and Cressida._ And we have no right to expect that Providence will cancel it. If deeds do not go with prayer, prayer is not likely to be of much avail. So the Bishop of Carlisle in _Richard II._:-- The means that Heaven yields must be embrac’d And not neglected; else if Heaven would And we will not, Heav’n’s offer we refuse:-- while the words which he puts into the mouth of Leonine in _Pericles_ are, we feel, significant:-- Pray: but be not tedious, For the Gods are quick of ear, and I am sworn To do my work with haste. He has no sympathy with pious recluses. He has depicted no saint or religious enthusiast, or written a line to indicate that he had any respect for their ideals. With him,-- Spirits are not finely touched But to fine issues. They say best men are moulded out of faults, And, for the most, become much more the better For being a little bad. Most subject is the fattest soil to weeds