It is not possible that questions like this can remain always unanswered, that they should ever be asked and no reply be found; Christendom inevitably must work its way to some reasonable solution, and find how in that marvellous personality there was a divine revelation as men have hoped and believed, and how there is an answer, although orthodoxy as yet may not be prepared to give it. And if you pass from religion proper, as we may say, to the great domain of morals which is so closely bound up with it, see how difficult is the position at the present time. Now, since I was last here in London, you have had a Moral Education Congress, to which no less than twenty-two of the European Governments sent their best representatives. Intense interest was felt in the question of education as part of religion or apart from it. It is one of the most serious social questions of the day, one which society must answer: Shall morals be based on religion and sanctioned by religion, or can they find standing ground apart from, separate from it? Now, the ordinary popular answer of the day is rather in favour of the second—that morals should find an independent ground apart from the sanction of religion. And that is not unnatural, because the quarrels of religious bodies, their disputes over the question of education, have practically wearied the mind of England, and men and women get impatient with the struggles over trivialities where the moral training of tens of thousands of boys and girls, the future citizens of the country, is concerned. If you take that Moral Education Congress, the point was put very strongly and very plainly. Here, again, in this number of the _Hibbert_ that I am dealing with, we find a very brief article speaking of that and of the relation of education to religion; and the writer speaks of one remarkable speech at the Education Congress, in which it was declared that while children should be taught “the respect due to the idea of religion … they are to be taught that the chief mode of honouring God consists in each doing his duty according to his conscience and his reason.” Now that is a statement that would find very wide acceptance at the present day, and yet its value or its lack of value depends on two words, “conscience” and “reason.” If the conscience be unenlightened, there will be very little useful service done to man by the boys and girls who follow that conscience as men and women. The enlightened conscience is truly the foundation of a State, but the unenlightened may lead men into every kind of crime. The inquisitor followed his conscience when he racked the heretic and sent him to the stake. Laud followed his conscience when he persecuted, tortured, mutilated Puritans who would not bow before him. Conscience has committed the greatest crimes against nations and against individuals; conscience must be enlightened before it is a safe guide. And so also with reason. If the reason is developed, illuminated,