Nor is it easy for even a well-known man to get his heterodox views published where they will be widely read. Sir Hiram Maxim wrote lately to the Literary Guide concerning his letter in the "Do We Believe?" correspondence, saying "it was necessary for my letter to have a slight coating of ecclesiastical sugar, otherwise it would not have been published." Does the Church realise the extent to which men of science coat their popular writings with "ecclesiastical sugar"? The retail bookselling trade in England is still largely in the hands of persons belonging to the various sects, and, even where this is not so, few dare to push the works of glaringly heterodox writers. As an example of the difficulties which beset the way of a too truth-loving author, we may notice that it took three years before 2,000 copies of Mr. Samuel Laing's Modern Science and Modern Thought could be sold, and its sale brought him no pecuniary profit. P. 19, lines 2-3.--He [Sir Oliver Lodge] has never yet professed belief in a personal God. He has now done so. In an article entitled "First Principles of Faith," appearing in the Hibbert Journal for July, 1906, he has drawn up a new formula of faith, which commences: "I believe in one Infinite and Eternal Being, a guiding and loving Father, in whom all things consist." He continues: "I believe that the Divine Nature is specially revealed to man through Jesus Christ our Lord, who lived and taught and suffered in Palestine 1,900 years ago, and has since been worshipped by the Christian Church as the immortal Son of God, the Saviour of the world." This reconstructed Christian (?) creed has been deftly worded; but this, at least, is clear--the Virgin-birth, Resurrection, and Ascension form no part of the religious belief of Sir Oliver Lodge. The full text of the "Catechism" which he has designed for the use of teachers and others interested in the education of the young appears in the Standard of December 14th, 1906. P. 20, line 31.--The religious naturally wish to discredit science. It is a common assertion of the pious that modern science has continually to retrace its steps, and admit that it was mistaken in its facts and theories. The following pronouncement by Professor Ray Lankester, in his Presidential Address at the annual meeting of the British Association (held at York in 1906), should disillusion them: "During the last few years an idea has spread abroad that some of the more recent discoveries of science have revolutionised scientific ideas--have upset former theories, or have reversed them. Nothing is further from the truth." P. 25, lines 19-20.--They [Agnostics] "exhibit the very temper which Christ blesses."