world was enmity against God, yet the neglect of social duties, and of all that is now summed up in the 'service of man,' was for the Christian _ipso facto_ the declaring himself outside the love of God, just as, conversely, the love of the brethren was the proof that he had 'passed from death unto life.' Thus in primitive Christianity the religious and the moral consciousness were at one, as in the Old Testament, but both are now raised to their highest level. Free scope is given for the development of both, and the satisfaction of the demands of both, in Christian life and Christian worship. Side by side they fought and triumphed over heathenism, taking up and assimilating all that was best and truest in non-Christian ethics. And though Christians were long in learning what manner of spirit they were of, it seemed as if a real conflict between religion and morals, within the area of Christianity, was impossible. And yet again and again, in the history of Christianity, such a conflict has come about. Every moral reformation within the Church was a protest of the conscience against unworthy views of God; every new Order that was founded was a nursery of moral reformation. Yet every protest against formalism and unreality in religion, every attack on ecclesiasticism and 'priestcraft' in the Church, or on worldliness and laxity in professing Christians, owed its strength to the reassertion of the truth, that in the Christian idea religion and morals are inseparably united. The moral reformer always claimed Christianity on his side, when attacking the Christianity of his day. This was conspicuously so in the great moral upheaval of the sixteenth century. In actual fact, religion and morality had separated. And the nearer one got to the centre of Western Christendom, the more open and unabashed the neglect of morality was. In Italy of the fifteenth century renaissance we see, in strange confusion, 'all that we love in art, and all that we loathe in man[91].' It seemed as if, as in the old riddle, a swarm of bees had settled in the dead lion's carcass, and there was sweetness instead of strength, corruption where once was life. When the new century opened, Borgia was the supreme Bishop of the West, and the strength of the protest of Christianity against immorality may be gathered from the list of prices to be paid to the pardoner. The devout retired from the contest into the severer discipline of the monastic life, and hoped against hope for the days of a _Papa angelicus_, who never came. Yet when the strained relations of religion and morals resulted in a revolution, it never occurred to those, who had a moral reformation at heart, to say that religion was outgrown, and morality must henceforth take its place. They appealed from the Christianity of the sixteenth century to the Christianity of Christ. Even of those who, in their fear of popery, broke away farthest from the Christian idea of God, all, if we except the