If of a mystical turn of mind, he will tell you that Christianity, like all other religions, may be but a symbol of a great Reality; and this person, though sceptical regarding the Christian dogmas, will possibly consider himself a Christian. Or, again, he may be without any leaning towards mysticism, and merely hold that religion, if sincere, is better for the mind than scepticism. "Better a belated and imperfect religion," he will say, "than none at all. The heart has its claims on our consideration as well as the intellect. Study Comte's General View of Positivism." Many agnostics are just as firmly convinced as believers that their country's prosperity is bound up with the Christian belief. This is largely due to their still clinging to the Church's teaching concerning belief and morals. It is well to remember, however, that the feeling on this point of the average cultured Frenchman or Italian is quite the opposite. The measures now being taken by the French Government against the clergy are based upon the contention that the Church's influence is injurious to the State's welfare; and this feeling has reached such a pitch that Republican employees hardly dare admit their attendance at divine worship. During September, 1904, the Italian Government extended a cordial welcome to a Freethought Congress, and the proceedings were opened by the Minister of Public Instruction. But the average Englishman, be he ever so sure of the falsity of the Christian dogmas, can foresee nothing but immorality and anarchy as the result of the overthrow of Christianity. "Cui bono?" "Quo vadis?" he cries. "Leave well alone!" "It is easy enough to show that Christianity is false, but what have you to put in its place? What we want now is construction, not criticism and the flogging of a dying creed." He forgets, it seems to me, that people cannot be hoodwinked for ever, and that, as Mr. Froude tells us, the Reformation was brought about by people refusing any longer to believe a lie. In addition to this concern for the public weal, the sceptic is influenced by motives of expediency. He is well aware of the odium he would incur should he proclaim his heterodox views concerning the popular religion. Such publicity might spoil his professional career, be the death-blow of his ambitions, cause him considerable pecuniary loss, alienate the friends he most values, and, worst of all, destroy the happiness of his home life. For these and similar reasons we find, in the case of the half-believer, that he does not care to verify his doubts, but prefers to leave his opinions vague enough to be able to call himself a broad-minded Christian. Whether half-believing or distinctly agnostic, he usually holds that very common opinion regarding women, children, and religion--that, however little store a man may set by belief, it is wise to encourage it in the women folk, and also to hand over the children to them for their religious instruction. Besides, militant