No doubt history abounds with cases in which a false opinion on moral or religious subjects, or an erroneous motive in conduct, has seemed to be a stepping-stone to truth. But this is in no sense a demonstration of the utility of error. For in all such cases the erroneous opinion or motive was far from being wholly erroneous, or wholly without elements of truth and reality. If it helped to quicken the speed or mend the direction of progress, that must have been by virtue of some such elements within it. All that was error in it was pure waste, or worse than waste. It is true that the religious sentiment has clothed itself in a great number of unworthy, inadequate, depressing, and otherwise misleading shapes, dogmatic and liturgic. Yet on the whole the religious sentiment has conferred enormous benefits on civilisation. This is no proof of the utility of the mistaken direction which these dogmatic or liturgic shapes imposed upon it. On the contrary, the effect of the false dogmas and enervating liturgies is so much that has to be deducted from the advantages conferred by a sentiment in itself valuable and of priceless capability.[11] Yes, it will be urged, but from the historic conditions of the time, truth could only be conveyed in erroneous forms, and motives of permanent price for humanity could only be secured in these mistaken expressions. Here I would again press the point of this necessity for erroneous forms and mistaken expressions being, in a great many of the most important instances, itself derivative, one among other ill consequences of previous moral and religious error. 'It was gravely said,' Bacon tells us, 'by some of the prelates in the Council of Trent, where the doctrines of the Schoolmen have great sway; that the schoolmen were like Astronomers, which did faigne Eccentricks and Epicycles and Engines of Orbs to save the Phenomena; though they know there were no such Things; and in like manner that the Schoolmen had framed a number of subtile and intricate Axioms and Theorems, to save the practice of the Church.' This is true of much else besides scholastic axioms and theorems. Subordinate error was made necessary and invented, by reason of some pro-existent main stock of error, and to save the practice of the Church. Thus we are often referred to the consolation which this or that doctrine has brought to the human spirit. But what if the same system had produced the terror which made absence of consolation intolerable? How much of the necessity for expressing the enlarged humanity of the Church in the doctrine of purgatory, arose from the existence of the older unsoftened doctrine of eternal hell?