qualify his antagonism in calmer moments; so that his mature judgment and resulting conduct may be without bias. To this end let him ever bear in mind three cardinal facts—two of them already dwelt upon, and one still to be pointed out. The first is that with which we set out; namely the existence of a fundamental verity under all forms of religion, however degraded. In each of them there is a soul of truth. Through the gross body of dogmas traditions and rites which contain it, it is always visible—dimly or clearly as the case may be. This it is which gives vitality even to the rudest creed; this it is which survives every modification; and this it is which we must not forget when condemning the forms under which it is presented. The second of these cardinal facts, set forth at length in the foregoing section, is, that while those concrete elements in which each creed embodies this soul of truth, are bad as measured by an absolute standard, they are good as measured by a relative standard. Though from higher perceptions they hide the abstract verity within them; yet to lower perceptions they render this verity more appreciable than it would otherwise be. They serve to make real and influential over men, that which would else be unreal and uninfluential. Or we may call them the protective envelopes, without which the contained truth would die. The remaining cardinal fact is, that these various beliefs are parts of the constituted order of things; and not accidental but necessary parts. Seeing how one or other of them is everywhere present; is of perennial growth; and when cut down, redevelops in a form but slightly modified; we cannot avoid the inference that they are needful accompaniments of human life, severally fitted to the societies in which they are indigenous. From the highest point of view, we must recognize them as elements in that great evolution of which the beginning and end are beyond our knowledge or conception—as modes of manifestation of The Unknowable; and as having this for their warrant. Our toleration therefore should be the widest possible. Or rather, we should aim at something beyond toleration, as commonly understood. In dealing with alien beliefs, our endeavour must be, not simply to refrain from injustice of word or deed; but also to do justice by an open recognition of positive worth. We must qualify our disagreement with as much as may be of sympathy. * * * * *