Personally he did not bother his head about the matter which, in secret, he looked upon as one of the ramifications of the great edifice of British cant. The vast majority of people in his view went to church, not because they believed in anything or wished for instruction or spiritual consolation, but because it looked respectable, which was exactly why he did so himself. Even then nearly always he sat alone in the oak box, his visitors generally preferring to occupy the pew in the nave which was frequented by Lady Jane and Isobel. Nor did the two often meet socially since their natures were antipathetic. In the bosom of his family Mr. Blake would refer to Mr. Knight as the “little parson rat,” while in his bosom Mr. Knight would think of Mr. Blake as “that bull of Bashan.” Further, after some troubles had arisen about a question of tithe, also about the upkeep of the chancel, Blake discovered that beneath his meek exterior the clergyman had a strong will and very clear ideas of the difference between right and wrong, in short, that he was not a man to be trifled with, and less still one of whom he could make a tool. Having ascertained these things he left him alone as much as possible. Mr. Knight very soon became aware first that his income was insufficient to his needs, and secondly, especially now when his health was much improved, that after a busy and hard-working life, time at Monk’s Acre hung heavily upon his hands. The latter trouble to some extent he palliated by beginning the great work that he had planned ever since he became a deacon, for which his undoubted scholarship gave him certain qualifications. Its provisional title was, “Babylon Unveiled” (he would have liked to substitute “The Scarlet Woman” for Babylon) and its apparent object an elaborate attack upon the Roman Church, which in fact was but a cover for the real onslaught. With the Romans, although perhaps he did not know it himself, he had certain sympathies, for instance, in the matter of celibacy. Nor did he entirely disapprove of the monastic orders. Then he found nothing shocking in the tenets and methods of the Jesuits working for what they conceived to be a good end. The real targets of his animosity were his high-church brethren of the Church of England, wretches who, whilst retaining all the privileges of the Anglican Establishment, such as marriage, did not hesitate to adopt almost every error of Rome and to make use of her secret power over the souls of men by the practice of Confession and otherwise. As this monumental treatise began in the times of the Early Fathers and was planned to fill ten volumes of at least a hundred thousand words apiece, no one will be surprised to learn that it never reached the stage of publication, or indeed, to be accurate, that it came to final stop somewhere about the time of Athanasius.