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 to that enquiry, I presume, there are two things indispensable. We must get some consistent view as to the general nature of reality, goodness, and truth, and we must not shut our eyes to the historical facts of religion. We must come, first, to some conclusion about the purpose of religious truths. Do they exist for the sake of understanding, or do they subserve and are ancillary to some other object? And, if the latter is true, what precisely is this end and object, which we have to use as their criterion? If we can settle this point we can then decide that religious truths, which go beyond and which fall short of their end, possess no title to existence. If, in the second place again, we are not clear about the nature of scientific truth, can we rationally deal with any alleged collision between religion and science? We shall, in fact, be unable to say whether there is any collision or none; or again, supposing a conflict to exist, we shall be entirely at a loss how to estimate its importance. And our result so far is this. If English theologians decline to be in earnest with metaphysics, they must obviously speak on some topics, I will not say ignorantly, but at least without having made a serious attempt to gain knowledge. But to be in earnest with metaphysics is not the affair of perhaps one or two years; nor did any one ever do anything with such a subject without giving himself up to it. And, lastly, I will explain what I mean by attention to history. If religion is a practical matter, it would be absurd wholly to disregard the force of continuous occupancy and possession. But history, on the other hand, supplies teachings of a different order. If, in the past and the present, we find religion appearing to flourish in the absence of certain particular doctrines, it is not a light step to proclaim these doctrines as essential to religion. And to do this without discussion and dogmatically, and to begin one’s work by some bald assumption, perhaps about the necessity