n indisposition to meddle with it; on the other, there
has been a creditable 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.

"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 when 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 ent