Mr. Conway is a very advanced thinker. The character of his preaching and praying is purely theistic. He wars with dogmas in every form. It may be a wing to-day, a fetter to-morrow. For him there are no sacred books, or rather he places them all on an equality. For his motto he goes to India, and quotes the Brahma Somaj. In this respect he is a true follower of the late Mr. Fox, whose fascinating oratory owed very little of its charm to that which orthodox Unitarians or orthodox Christians hold highest and holiest; whose aim was more to pull down than to build up, and who had a greater faculty for the exposition of Christian fallacies than for the enunciating of truths and principles needful to humanity in its hour of temptation, distress, danger, or death. Few have his exquisite humour, his power of sarcasm, his acquaintance with modern literature, his copious command of polished language, his expressive yet calm delivery, his gentleness almost as touching as that of woman; but that which was lacking in him often made men his inferiors in intellect, his superiors in the art of arousing the spiritually dead, or in giving to the moral wastes in our midst the vigour, the beauty, the fertility of life. THE SECULARISTS. It is a sign of the times when Infidelity visits the workshop or the factory, and challenges the admiration of the men in fustian—the men whose hard labours and horny hands have helped to make England what it is, and who in an increasing ratio are making their influence felt on the Exchange where capital seeks investment, in the ancient halls where the teachers of the next generation are training, in the study of the political philosopher, in Parliaments where practical people assemble to legislate after their necessarily imperfect fashion for the general weal. It is said of Sir Godfrey Kneller that he was deeply shocked at hearing a common labourer invoking imprecations on his own head. Some such feeling must be entertained by the old-fashioned, scholarly sceptics at all times met with in highly intellectual communities. Religion was a good thing for the poor; it taught them to know their place, to be humble, industrious, and not to murmur when deprived by human agency of the rights to which all are born, or when by the same agency they were made to bear innumerable wrongs. For such religion was intended; and for such considerations it was right and proper that it should be accepted by society—sanctioned by the law—its ministers rewarded and salaried by the State. It was under the influence of some such feeling that Napoleon the Great is reported to have said, if there were no God, it would be necessary to invent one; and in a proportionate manner do the philosophers feel alarm and indignation when the working man, for whom such trouble has been taken,—for whom religion has, as it were, been discovered,—for whom an Establishment, the most richly endowed with this