"This is the supreme quarrel of all," he said. "This is not a dispute between sects and kingdoms; it is a conflict within a man’s own nature—nay, between the noblest parts of man’s nature arrayed against each other. On the one side obedience and faith, on the other, freedom and the reason. What can come of such a conflict as this but throes and agony? I was not brought up by the Papists in England, nor, indeed, did I receive my book learning from them. I was trained for a special purpose by one of the Jesuits, but the course he took with me was different from that which he would have taken with other pupils whom he did not design for such work. I derived my training from various sources, and especially, instead of Aristotle, and the school-men, I was fed upon Plato. The difference is immense. I was trained to obedience and devotion; but the reason in my mind for this conduct was that obedience and devotion and gratitude were ideal virtues, not that they benefited the order to which I belonged, nor the world in which I lived. This I take to be the difference between the Papists and myself. The Jesuits do not like Plato, as lately they do not like Lord Bacon. Aristotle, as interpreted by the school-men, is more to their mind. According to their reading of Aristotle, all his Ethics are subordinated to an end, and in such a system they see a weapon which they can turn to their own purpose of maintaining dogma, no matter at what sacrifice of the individual conscience or reason. This is what the Church of Rome has ever done. She has traded upon the highest instincts of humanity, upon its faith and love, its passionate remorse, its self-abnegation and denial, its imagination and yearning after the unseen. It has based its system upon the profoundest truths, and upon this platform it has raised a power which has, whether foreseen by its authors or not, played the part of human tyranny, greed, and cruelty. To support this system it has habitually set itself to suppress knowledge and freedom of thought, before thought had taught itself to grapple with religious subjects, because it foresaw that this would follow. It has, therefore, for the sake of preserving intact its dogma, risked the growth and welfare of humanity, and has, in the eyes of all except those who value this dogma above all other things, constituted itself the enemy of the human race. I have perhaps occupied a position which enables me to judge somewhat advantageously between the Churches, and my earnest advice is this. You will do wrong—mankind will do wrong—if it allows to drop out of existence, merely because the position on which it stands seems to be illogical, an agency by which the devotional instincts of human nature are enabled to exist side by side with the rational. The English Church, as established by the law of England, offers the supernatural to all who choose to come. It is like the Divine Being Himself, whose sun shines alike on the evil and on the good.