The question laid down in this letter, cleared of all metaphorical ornament, is, as is perfectly natural and instinctive with Mr. Ruskin, one which goes down to the foundation of things--here, the character and mission of the Christian ministry. Are we (Mr. Ruskin implies, Are we _not_?) bound to believe and to teach after certain formulæ, which, being many of them peculiar to ourselves, separate us from the national Churches of France and Italy? Are we free, or are we bound? Or do we enjoy a reasonable amount of liberty and no more? On the platform we occupy do we allow none but English Churchmen to stand? Must we keep all other Christians at arm's length? Do the conditions attached to the emoluments we receive prohibit us from holding or teaching any other opinions than those we have subscribed to? It is a question not to be approached without a tremor. But no abstract answer can well be given. Human nature replies for itself in the spectacle of the clergy of the Church of England divided and subdivided; here deeply sundered, there of different complexions amicably blending together, holding every variety of opinion which the Church allows or disallows within her borders. Human nature absolutely refuses to be shackled in its positive beliefs. Authority may try, or even appear to perform, the feat of fettering thought and making men march in step to one common end in orderly ranks; but she has invariably at last to confess her impotence.[11] [11] The clergyman who subscribes still whispers to himself, or soon will, "Nullius addictus jurare in verba magistri." The ministers of the Church cannot safely be set free by Act of Parliament to teach whatever seems good to each. Some respect must be shown to congregations too. If the clergy claim on their side the right of independent thought, which they are quite justified in doing, the congregations on their side have a much greater right to a consistent teaching, which shall not distract their minds with strange and unwonted forms of Christianity. Mr. Ruskin, as he often does, is going _too deep_. He asks for that which we shall never see in this world,--the simple, pure religion of the Bible to be taught in all singleness and simplicity of mind by men whose only commission is held from God, by or without the channel of human authority, to show men, women, and children the way "to the summit of the celestial mountains," and to set an awful warning by conspicuous beacons against the "crevasses which go down quickest to the pit." But who shall say that he is wrong? Nay, rather, it is we that are wrong in resting satisfied with our low views of things, while Ruskin soars above our heads. ON LETTER III I would preface the few remarks I wish to make upon this letter by an extract from a letter just received from a dear good friend: