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 new and better religion, seem a little to have underrated the difficulties that have to be overcome before either dream can be realised. It is possible, no doubt, to find theologians who think they can substitute belief in the benevolence of Divine law for belief in a sympathetic and personal God, and who are prepared to discard all that has constituted religion hitherto belief in miracles, belief in a life beyond the grave, belief in a God who cares for man so that He has put on humanity. It is possible also to find scientific men who assume that religion may be reduced to belief in a great First Cause and the practice of a few ethical principles recommended by long experience. It is doubtful whether even these views, though they converge, could ever meet. Science, with its God in the shape of a plausible hypothesis, and with its shifting lines of morality, could only signal across an impassable gulf to the faith that would regard its purified intuition as the one reality in the world. Outwardly the quietist, who will not pray or wish lest he should be asking of God something that has been better ordered already, is on the same plane as the scientific man, who believes that our acts and thoughts are the exact expression of our antecedents, and cannot be changed. Practically the one man is penetrated with a sense of Divine sympathy, and the other with belief in an order of abstract laws in which sympathy would be irrational and misplaced. Whatever befall the quietist, his obligation to support the burden of life cannot be affected, and his sense of absolute trust in God may even be deepened and purified as he is detached from earth. To the scientific man death by