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 secular school of thought,—especially in science and history, whose conclusions may come to influence school teaching, and to permeate society. No religious man doubts that the highest scientific teaching is compatible with ardent religious faith. The names of Herschel, Brewster, Faraday, the Hamiltons, Secchi, St. George Mivart, and in History, of De Tocqueville, Guizot, Palgrave, and Stubbs,—a few names out of a host—are sufficient evidence that a faith as intelligent and as submissive as Pascal's is still possible. None the less, it is instinctively felt that the great mass of men who possess the scientific temperament and training are apt to discard the supernatural element from religion; and that this may lead, not only to a rejection of modern miracles, but to a setting aside of the Incarnation and Ascension of Christ, of that perpetual miracle of the Real Presence, in which Catholics, Anglicans, Lutherans, and the Greek Church believe, and of that other perpetual miracle of the communication of the Holy Ghost in certain solemn moments, or in certain sacerdotal functions, which no Christian Church—except the Unitarian body—has renounced or explained away. It may be, of course, that these fears will be dissipated hereafter, but they certainly exist at present, and seem not unwarranted. There is a story that an Ultramontane speaker in an Austrian Parliament addressed the House with the interrogation: "I suppose we all believe in the Church?" and was met with a shout from the left," "We believe in Darwin." What is apprehended is that the whole world may come to be divided in the same way, and that the disciples of Darwin—or of Darwin's successor—will be the more numerous.

A world without the belief in miracle, and without the belief in a life after death, for which life on earth is