base of the discussion we propose, is assuredly one of the gains which the nineteenth century has to record. It follows that not all of the thinkers with whom we have to deal will have been, in their own time, of the number of avowedly Christian men. Some who have greatly furthered movements which in the end proved fruitful for Christian thought, have been men who in their own time alienated from professed and official religion. In the retrospect we must often feel that their opposition to that which they took to be religion was justifiable. Yet their identification of that with religion itself, and their frank declaration of what they called their own irreligion, was often a mistake. It was a mistake to which both they and their opponents in due proportion contributed. A still larger class of those with whom we have to do have indeed asserted for themselves a personal adherence to Christianity. But their identification with Christianity, or with a particular Christian Church, has been often bitterly denied by those who bore official responsibility in the Church. The heresy of one generation is the orthodoxy of the next. There is something perverse in Gottfried Arnold's maxim, that the true Church, in any age, is to be found with those who have just been excommunicated from the actual Church. However, the maxim points in the direction of a truth. By far the larger part of those with whom we have to do have had acknowledged relation to the Christian tradition and institution. They were Christians and, at the same time, true children of the intellectual life of their own age. They esteemed it not merely their privilege, but also their duty, to endeavour to ponder anew the religious and Christian problem, and to state that which they thought in a manner congruous with the thoughts which the men of the age would naturally have concerning other themes.