in amount and increase in frequency, they merge into an almost continuous growth. That adhesion to old institutions and beliefs, which, in primitive societies, opposes an iron barrier to any advance, and which, after the barrier has been at length burst through, brings back the institutions and beliefs from that too-forward position to which the momentum of change had carried them, and so helps to re-adapt social conditions to the popular character—this adhesion to old institution and beliefs, eventually becomes the constant check by which the constant advance is prevented from being too rapid. This holds true of religious creeds and forms, as of civil ones. And so we learn that theological conservatism, like political conservatism, has an all-important function. * * * * * § 33. That spirit of toleration which is so marked a characteristic of modern times, and is daily growing more conspicuous, has thus a far deeper meaning than is supposed. What we commonly regard simply as a due respect for the right of private judgment, is really a necessary condition to the balancing of the progressive and conservative tendencies—is a means of maintaining the adaptation between men’s beliefs and their natures. It is therefore a spirit to be fostered; and it is a spirit which the catholic thinker, who perceives the functions of these various conflicting creeds, should above all other men display. Doubtless whoever feels the greatness of the error to which his fellows cling and the greatness of the truth which they reject, will find it hard to show a due patience. It is hard for him to listen calmly to the futile arguments used in support of irrational doctrines, and to the misrepresentation of antagonist doctrines. It is hard for him to bear the manifestation of that pride of ignorance which so far exceeds the pride of science. Naturally enough such a one will be indignant when charged with irreligion because he declines to accept the carpenter-theory of creation as the most worthy one. He may think it needless as it is difficult, to conceal his repugnance to a creed which tacitly ascribes to The Unknowable a love of adulation such as would be despised in a human being. Convinced as he is that all punishment, as we see it wrought out in the order of nature, is but a disguised beneficence, there will perhaps escape from him an angry condemnation of the belief that punishment is a divine vengeance, and that divine vengeance is eternal. He may be tempted to show his contempt when he is told that actions instigated by an unselfish sympathy or by a pure love of rectitude, are intrinsically sinful; and that conduct is truly good only when it is due to a faith whose openly-professed motive is other-worldliness. But he must restrain such feelings. Though he may be unable to do this during the excitement of controversy, or when otherwise brought face to face with current superstitions, he must yet