English gentleman and lady of to-day are at the opposite pole of sentiment in this respect from the Arab who kneels on his carpet on the crowded deck for his evening orison, or from the Italian _contadina_ who tells her beads before the wayside Madonna. Doubtless, here is one reason among many why such multitudes remain without any definite place in the religions of the land. They hang languidly about the old hive, feebly humming now and then, but feeling no impulse to swarm, and finding no queen-spirit to lead them to another home where they might build their proper cells and make their own honey. But, whether embodied in any religious sect or Church, or hanging loosely upon one, the persons of whom we have been speaking, as believers in God and in the spiritual, but not the apocalyptic side of Christianity,—_Christian Theists_, as we may best call them,—are of course nearer in a theological point of view than any others to those Reformed Jews whom we may call _Jewish Theists_. The intellectual creeds of each, in fact, might, without much concession on either side, be reduced to identical formulæ. Now, Christian Theists have hitherto wanted a rallying point, and have been taunted with the lack of any historic basis for their religion. Why (it will be asked by many) should not this Reformed Judaism afford such a rallying point, and the old rocky foundations laid by Moses support a common temple of Christian and Jewish Theism? It may prove that such a consummation may be among the happy reunitings and reconstructions of the far future. But for the present hour, and for the reasons I have given in the beginning of this paper, I do not believe it can be near at hand. I am also quite sure that it would be the extreme of unwisdom to hamper and disturb the progress of Reformed Judaism along its own lines by any hasty efforts at amalgamation with outsiders, who would bring with them another order of religious habits and endless divergencies of opinion.