connection of these two things is more and more insisted on, that it is the keynote of the apparent revival of religion which has taken place in this century, is a very significant fact, about which there is more to be said. As to the nature of this devotional habit of mind, there are no doubt many who would like a closer definition. But I am not at all prepared to say what attitude of mind may properly be called religious, and what may not. Some will hold that religion must have a person for its object; but the Buddha was filled with religious feeling, and yet he had no personal object. Spinoza, the God-intoxicated man, had no personal object for his devotion. It might be possible to frame a definition which would fairly include all cases, but it would require the expenditure of vast ingenuity and research, and would not, I am inclined to think, be of much use when it was obtained. Nor is the difficulty to be got over by taking any definite and well-organized sect, whose principles are settled in black and white; for example, the Roman Catholic Church, whose seamless unity has just been exhibited and protected by an OEcumenical Council. Shall we listen to Mr. Mivart, who 'execrates without reserve Marian persecutions, the Massacre of St. Bartholomew, and all similar acts'? or to the editor of the Dublin Review, who thinks that a teacher of false doctrines 'should be visited by the law with just that amount of severity which the public sentiment will bear'? For assuredly common-sense morality will pass very different judgments on these two distinct religions, although it appears that experts have found room for both of them within the limits of the Vatican definitions. Moreover, there is very great good to be got by widening our view of what may be contained in religion. If we go to a man and propose to test his own religion by the canons of common-sense morality, he will be, most likely, offended, for he will say that his religion is far too sublime and exalted to be affected by considerations of that sort. But he will have no such objection in the case of other people's religion. And when he has found that in the name of religion other people, in other circumstances, have believed in doctrines that were false, have supported priesthoods that were social evils, have taken wrong for right, and have even poisoned the very sources of morality, he may be tempted to ask himself, 'Is there no trace of any of these evils in my own religion, or at least in my own conception and practice of it?' And that is just what we want him to do. Bring your doctrines, your priesthoods, your precepts, yea, even the inner devotion of your soul, before the tribunal of conscience; she is no man's and no God's vicar, but the supreme judge of men and Gods.