reditable reluctance to disturb by discussion the minds of the
uneducated or half-educated, to whom the established religion is simply
an expression of the obedience which they owe to Almighty God, on the
details of which they think little, and are therefore unconscious of its
difficulties, while in general it is the source of all that is best and
noblest in their lives and actions.

This last motive no doubt deserves respect, but the force which it once
possessed it possesses no longer. The uncertainty which once affected
only the more instructed extends now to all classes of society. A
superficial crust of agreement, wearing thinner day by day, is
undermined everywhere by a vague misgiving; and there is an unrest
which will be satisfied only when the sources of it are probed to the
core. The Church authorities repeat a series of phrases which they are
pleased to call answers to objections; they treat the most serious
grounds of perplexity as if they were puerile and trifling; while it is
notorious that for a century past extremely able men have either not
known what to say about them, or have not said what they thought. On the
Continent the peculiar English view has scarcely a single educated
defender. Even in England the laity keep their judgment in suspense, or
remain warily silent.

'Of what religion are you, Mr. Rogers?' said a lady once.

'What religion, madam? I am of the religion of all sensible men.'

'And what is that?' she asked.

'All sensible men, madam, keep that to themselves.'

If Mr. Rogers had gone on to explain himself, he would have said,
perhaps, that where the opinions of those best able to judge are
divided, the questions at issue are doubtful. Reasonable men who are
unable to give them special attention withhold their judgment, while
those who are able, form their conclusions with diffidence and modesty.
But theologians will not tolerate diffidence; they demand absolute
assent, and will take nothing short of it; and they affect, therefore,
to drown in foolish ridicule whatever troubles or displeases them. The
Bishop of Oxford talks in the old style of punishment. The Archbishop of
Canterbury refers us to Usher as our guide in Hebrew chronology. The
objections of the present generation of 'infidels,' he says, are the
same which have been refuted again and again, and are such as a child
might answer. The young man just entering upon the possession of his
intellect, with a sense of responsibi