co-extensive with the nation--save for a small irreclaimable residue of Liberals and Freemasons. Those who, influenced by such considerations, would have us extend our efforts from the narrowing circle of Anglo-Catholicism to the ever-widening circle of doubt and negation, are not always clear about the practically important distinction to be drawn between the active leaders of doubt, and those who are passively led; the more or less independent few, and the more or less dependent many; between the man of the study and the man of the street--a distinction analogous to that between the _Ecclesia docens_ and _Ecclesia discens_, and which permeates every well-established school of belief, whether historical, ethical, political, or religious. Dealing first with the latter, that is, with those who are led; we are becoming more explicitly conscious of the fact that in all departments of knowledge and opinion the beliefs of the many are not determined by reasoning from premisses, but by the authority of reputed specialists in the particular matter, or else by the force of the general consent of those with whom they dwell. There may be other non-rational causes of belief, but these are the principal and more universal. And when we say they are non-rational causes, we do not mean that they are non-reasonable or unreasonable. They provide such a generally trustworthy, though occasionally fallible, method of getting at truth, as is sufficient and possible for the practical needs of life--social, moral, and religious. There is an inborn instinct to think as the crowd does and to be swayed by the confident voice of authority. If at times it fail of its end, as do other instincts, yet it is so trustworthy in the main that to resist it in ordinary conditions is always imprudent. That our eyes sometimes deceive us would not justify us in always distrusting their evidence. If a child is deceived through instinctively trusting the word of its parents, the blame of its error rests with them, not with it. And so, whatever error the many are led into by obeying the instinct of submission to authority or to general consent, is their misfortune, not their fault. Of course there are higher criteria by which the general consent and the opinion of experts can be criticized and modified; but such criticism is not obligatory on the many who have neither leisure nor competence for the task. For here, as elsewhere, a certain diversity of gifts results in a natural division of labour in human society; those who have, giving to those who have not; some ministering spiritual, others temporal benefits to their neighbours. Not that a man can save another's soul for him any more than he can eat his dinner for him, but he can minister to him better food or worse.