Reforms in the Constitution are now urged because they will make possibilities for greater honesty and greater devotion, but if the possibilities are not used the reforms will make little change for the better. A man who has a vote may be put within reach of a higher virtue, but if he gives his vote dishonestly the reform which enfranchised him will not tend to progress. A tenant who is secured from eviction, and the landlord out of whose hands the power to evict has been taken, may thank the land-law reformers, who have made honesty more easy; but if the tenant uses his power to make slaves of his labourers or his children, and the landlord his freedom from responsibility to do what he likes, the last state will be little better than the first. A population which is educated, through the efforts of the educational reformers, may have new capacities for virtue; but if they who are educated use their powers only to take care of themselves, there may at last be a difficulty in getting any to serve as jurymen. The self-devotion which makes men willingly leave business to do some public duty, and the honesty which makes them subject interest to justice, are essential to the greatness and happiness of the people. No Constitution can, therefore, neglect the means which are to develop these qualities. Neglect of duty is punished by fines, performance of duty is rewarded by the honours of title; dishonesty is prevented by a system of checks, which is ever being elaborated by new laws. All such means fail, and it has become a proverb that virtue cannot be made by Act of Parliament. The Church is a part of the British Constitution, and is the means by which in old days honesty was promoted; and if in these modern days the Church fails, its failure, at any rate, has given no ground for a corresponding proverb, that virtue cannot be made by a religious agency. The majority still believe that if men were spiritually-minded they would care for things that are honest, and give themselves to duty in the spirit of the saints and puritans. There may be a morality which is independent of religion; but there is still confidence in the power of the Spirit to carry men over the rough road of duty. There is still a willingness to trust in spiritual agencies to promote morality. Stated widely, the Church exists to spiritualise life. The ritual and the doctrine, which are often regarded as ends, are the means to this further end. A National Church exists to connect the life of individuals and the life of the nation with the life of God, in Whom all fulness is, to fill men with grace and truth, to make them to respond to high emotions and settle them on eternal calm. Its object is to make men friends, to unite all classes in common aims, to give them open minds, willing to learn, and to introduce them to whatever is honest and of good report. The Church aims to develop the sense of duty through the sense of God.