One may well wonder that such a tissue of irrelevant arguments could have been addressed by any man in a spirit of seriousness to an assembly of his fellows. Imagine such utterances being the last word of Christianity! Surely a son of the Church were more recognisable under the fighting Bishop of Beauvais’ coat of mail than under the disguise of such language as this. Why should it be assumed, one might ask, that the existence of distinct nations, each enjoying the power, and therefore the right to make war upon its neighbours, is incompatible with the existence of an international morality which should render the exercise of the war-right impossible, or very difficult; or that the Church, had she tried, could have contributed nothing to so desirable a result? It is begging the question altogether to contend that a state of things is impossible which has never been attempted, when the very point at issue is whether, had it been attempted, it might not by this time have come to be realised. The right of the mediæval barons and their vassals to wage private war together belonged once as much to the system, or want of system, of the world as the right of nations to attack one another in our own or an earlier period of history; yet so far was the Church, even in those days, from shrinking from contact with so barbarous a custom as something beyond her power or her mission, that she was herself the main social instrument that brought it to an end. The great efforts made by the Church to abolish the custom of private war have already been mentioned: a point which Canon Mozley, perhaps, did wisely to ignore. Yet there is, surely, no sufficient reason why the peace of the world should be an object of less interest to the Church in these days than it was in those; or why her influence should be less as one chief element in the natural progress of society than it was when she fought to release human society from the depraving custom of the right of private war. It is impossible to contend that, had the Church inculcated the duties of the individual to other nations as well as to his own, in the way to which human reason would naturally respond, such a course would have had no effect in solving the problem of enabling separate nationalities to coexist in a state of peace as well as of independence. It is at least the reverse of self-evident that the promotion of feelings of international fraternity, the discouragement of habits of international jealousy, the exercise of acts of international friendship, the teaching of the real identity of international interests, in all of which the pulpit might have lent, or might yet lend, an invaluable aid, would have had, or would still have any detrimental effect on the political system of distinct nationalities, or on the motives and actions of a rational patriotism. It is difficult to believe that the denunciations of a Church whose religious teaching had power to