In many cases there are supposed to be deities of Crime, of Misfortunes, of Disease. These wicked Spirits naturally encourage evil rather than good. An energetic friend of mine was sent to a district in India where smallpox was specially prevalent, and where one of the principal Temples was dedicated to the Goddess of that disease. He had the people vaccinated, in spite of some opposition, and the disease disappeared, much to the astonishment of the natives. But the priests of the Deity of Smallpox were not disconcerted; only they deposed the Image of their discomfited Goddess, and petitioned my friend for some emblem of himself which they might install in her stead. We who are fortunate enough to live in this comparatively enlightened century hardly realize how our ancestors suffered from their belief in the existence of mysterious and malevolent beings; how their life was embittered and overshadowed by these awful apprehensions. As men, however, have risen in civilization, their religion has risen with them; they have by degrees acquired higher and purer conceptions of divine power. We are only just beginning to realize that a loving and merciful Father would not resent honest error, not even perhaps the attribution to him of such odious injustice. Yet what can be clearer than Christ's teaching on this point. He impressed it over and over again on his disciples. "The letter killeth, but the spirit giveth life." "If," says Ruskin, "for every rebuke that we titter of men's vices, we put forth a claim upon their hearts; if, for every assertion of God's demands from them, we should substitute a display of His kindness to them; if side by side, with every warning of death, we could exhibit proofs and promises of immortality; if, in fine, instead of assuming the being of an awful Deity, which men, though they cannot and dare not deny, are always unwilling, sometimes unable, to conceive; we were to show them a near, visible, inevitable, out all-beneficent Deity, whose presence makes the earth itself a heaven, I think there would be fewer deaf children sitting in the market-place." But it must not be supposed that those who doubt whether the ultimate truth of the Universe can be expressed in human words, or whether, even if it could, we should be able to comprehend it, undervalue the importance of religious study. Quite the contrary. Their doubts arise not from pride, but from humility: not because they do not appreciate divine truth, but on the contrary they doubt whether we can appreciate it sufficiently, and are sceptical whether the infinite can be reduced to the finite. We may be sure that whatever may be right about religion, to quarrel over it must be wrong. "Let others wrangle," said St. Augustine, "I will wonder." Those who suspend their judgment are not on that account sceptics, and it is often those who think they know most, who are especially troubled by doubts and anxiety. It was Wordsworth who wrote