(1) This non-identity is indicated by the broad historical fact that, though the development of Religion tells upon that of Morality, and _vice versa_: yet that the rate of development of these two forces is practically never the same, even in one and the same soul, still less in any one country or race. In each case we get various inequalities between the two developments, which would be impossible, were the two forces different only in name. We reach again the same conclusion, if we note, what Dr. Edward Caird has so well pointed out, “the imperfection of the subjective religion of the prophets and psalmists of Israel,”--who nevertheless already possessed a very advanced type of profoundly ethical religion,--“shown by its inability to overcome the legal and ceremonial system of worship to which it was opposed”; as, “in like manner, Protestantism … has never been able decisively to conquer the system of Rome.”[324] For this, as indeed the failure of Buddhism to absorb and supersede Hindooism, evidently implies that Religion cannot find its full development and equilibrium in an exclusive concentration upon Morality Proper, as alone essential; and hence that complete Religion embraces other things besides Morality. Once more we find non-identity between the very Ethics directly postulated by Religion at its deepest, and the Ethics immediately required by the Family, Society, the State, Art, Science, and Philosophy. As Prof. Troeltsch admirably puts it, “the special characteristic of our modern consciousness resides in the insistence both upon the Religious, the That-world Ends, _and_ upon the Cultural, This-World Ends, which latter are taken as Ends-in-themselves: it is precisely in this combination that this consciousness finds its richness, power, and freedom, but also its painful interior tension and its difficult problems.” “As in Christian Ethics we must recognize the predominance of an Objective Religious End,--for here certain relations of the soul to God are the chief commandments and the supreme good,--so in the Cultural Ends we should frankly recognize objective Moral Ends of an Immanental kind.” And in seeking after the right relations between the two, we shall have to conclude that “Ethics, for us, are not, at first, a unity but a multiplicity: man grows up amongst a number of moral ends, the unification of which is his life’s task and problem, and not its starting-point.” And this multiplicity “is” more precisely “a polarity in human nature, for it contains two poles--that of Religious and that of Humane Ethics, neither of which can be ignored without moral damage, but which, nevertheless, cannot be brought under a common formula.” “We can but keep a sufficient space open for the action of both forms, so that from their interaction there may ever result, with the least possible difficulty, the deepening of the Humane Ends by the Christian Ethics, and the humanizing of the Christian End