needful, therefore, to search out the delicate traces of our more hidden feeling and even of our higher possibilities; and then to be humble, remembering the dim and shadowy region that we have not yet traversed, and knowing that so long as we fall short of the fulness of the perfect man we are not furnished with all the data that are requisite for a catholic theology.

It is impossible for us to attempt a complete analysis and classification of the phenomena exhibited by the religious element, so subtle, so variously combined, and so difficult satisfactorily to name, are many of these phenomena; but it may be useful if we mark out certain great lines of tendency, those especially which are apt to exist apart or in antagonism. For such a ground-plan may act as a check on our natural bias, and force upon our attention considerations which otherwise we might be inclined to overlook.

Accepting the existence of four principal tendencies, towards doctrinal, emotional, moral, and ceremonial religion, we may observe, in each of these, two opposing and mutually limiting movements. The doctrinal phase of religion, the disposition to dwell upon the Object of religion as that without which religion could not exist at all, inevitably results in theology, the scientific statement of a religious knowledge. that may be held unscientifically. Differences, therefore, in the mode in which we dwell upon the Object of religion may be expected to display themselves in the theological world; and consequently the differences which are observed in the latter may point to fundamental religious differences, and assist us in the analysis of our own nature. Now in the schools of theology we notice a constant warfare between the conservative and progressive. The former regard the latter as irreverent innovators; and the reformers charge their immovable opponents with blindness, credulity, and bigotry. These epithets may describe fairly enough the extreme representatives of the conflicting tendencies. But if we study the highest minds in each school, there seems

to be something deep and worthy in their fundamental postulates, and we are driven to ask whether both may not have a religious root. In the contemplation of the infinite Object of religion we may be filled with wonder and thankfulness at all that we know, all that we have experienced. That we should know so much seems enough, and more than enough. Any disturbance of what we feel, by criticizing the imperfect forms of thought, or by pressing on to new acquisitions, seems like a noisy and profane intrusion upon the solemn hush of a sanctuary of prayer. It is not that we are wholly unconscious of dark spots upon our field of Divine knowledge; but they are spots upon a sun whose glory prevents them from being seen except through some obscuring medium of human indifference or passion. Nor is it that we deliberately think that we have exhausted the Divine nature; but what we have already gained appears so full and satisfying that we need no more, and we secretly think that all new attainments must be as nothing in comparison with the old. We only wish to be left alone, that we may wrap our mantles about our faces, and, undisturbed by the world's changing scenes, worship him who fills our hearts, and whose voice has spoken to faithful souls from the beginning. Thus we become conservatives in theology, and view with discomfort and regret the shifting tides of thought, unable to see that they too are moving in obedience to a Divine attraction. On the other hand, the feeling may haunt us that, after all, what we know of God is but a drop in an infinite ocean, and that our highest conceptions must be utterly unworthy of him whom none can find out unto perfection. We would not stand still, but press on to a nearer, and ever a nearer communion. What grander task than to clear away the errors that darken the human heart, and bring to men a nobler thought of God? To exalt as adequate and final expressions of eternal truth any one of our little systems seems to border closely on impiety. We would not forget the dimness of our present vision, but, placing our trust

in the leading hand of God, continually cry, Oh! that we now might find him, and see the King in his beauty, with no veil of error interposed; now we know in part; oh! that we might know him even as we are known. Thus we become theologically progressive, pledged to the eternal pursuit of a goal infinitely distant. These two tendencies, then, which might be regarded as mutually destructive, both spring from a genuine religious source; and he who would not shut himself up in a single school must endeavour to understand both, and to blend them in the fulness of a catholic and harmonious nature.

Passing on to the emotional phase of religion, we may notice two tendencies which we may call the social and the solitary. There is the disposition to share our religious feelings, and mingle them, as it were, into one common store, from which each may draw a richer life than he could find in himself alone. From this disposition springs the Church, regarded as a communion of saints, comprising under it assemblies for public worship, and meetings of every kind for mutually strengthening the religious life. This tendency, when unchecked, begets what may appear an undue ease and familiarity in the interchange of the deeper sentiments, and a form of life which is wanting in the finer elements of reverence and dependence on God. On the other hand is the disposition to keep all these things, and ponder them in our hearts, as too sacred and private to be talked about. There are passages of communion between the soul and God. which are betrayed and vulgarized by being told to mortal ears. Our religion is between us and him, and man may not interfere. We would speak with him solus cum solo'; and none may know what passes then. We want not Church, priest, confession, or sacrament; they only break rudely in on a joy which they cannot know and cannot help. Let them leave the soul in its solitude, away from the dull beat of human modes and symbols, that it may rest itself in the silent presence. This tendency, when unchecked by the

other, produces a sensitiveness which is hardly consistent with simplicity, and a reticence which may prevent the needed word from being spoken, and, while it is consistent with depth, interferes with breadth of sympathy and experience. These two phases of the religious life conduct us to what may be termed dependent and immediate religion, which again develop themselves into the stronger contrast of authoritative and liberal. In the latter form they manifest themselves in sharply opposed schools, which regard one another with mutual aversion. A system which is really based on human nature, and not on its partial developments, must find room for both, and leave us our love for prophets and saints, and our reverence for the Church as the venerable treasure-house of the world's spiritual wisdom, and at the same time not tarnish, but glorify the soul's inner life of dependence on God, and devotion to him as higher, closer, dearer than all others.

Coming now to the moral side of religion, which is due to our thirst for an ideal or Divine righteousness, we observe here also two conflicting tendencies. On the one hand, we may be impressed by the magnificence of the end which we seek to attain, and by the intrinsic grandeur of a nature to which such an end can be proposed. The pursuit of this end may be a source of constant exhilaration, and instead of being depressed and grieved at our many failures we may glory in our frequent triumphs. Hence we shall dwell upon the greatness and strength of human nature, and have no sympathy with those who speak of its inner weakness and corruption. On the other hand, the very greatness of the end may force upon our attention the contrast of our poor attainments. Hence the sense of sin, and the sad feeling that the ideal end is out of all proportion to our present strength. These two tendencies, like those previously mentioned, have met upon the field of controversy, and the exuberant freshness of a conquering manhood been opposed by the cry of conscious weakness for redemption and reconciliation.

We must take both into account in the construction of our theology, and seek to unite in ourselves the energy of triumphant hope with the softness of unfeigned humility.

Lastly, in the ceremonial tendency in religion we notice two distinct phases. There is the disposition to approach God in worship with the most beautiful things that we possess, and to make the highest forms of art expressive of the varied sentiments of devotion. We would not offer to God what is mean and ugly, but endeavour to make our service in some measure worthy of the greatness of him to whom it is presented. If this disposition be unbalanced, it will lead us to mistake the form for the reality, and to neglect the inward in our attention to the outward. On the other hand is the feeling that God is so near the soul that nothing need come between; that golden temple and ruined hovel are alike to him whose sanctuary is the purified heart; and that all we want for our worship is a quiet place where we may forget the world and its vain splendours, and open our minds to receive the light of heaven. Unchecked, this feeling ends in puritanic simplicity, and builds those barn-like meetinghouses, whose very absence of artistic expression tells us of men whose faith had overcome the world. We must recognize both these tendencies, and so learn to combine beauty with spirituality of worship, and offer to the public service of God our choicest gifts, not as though he needed anything, but as expressive of our deepest and holiest affections.

(f) Sources of Error

The preceding survey may enable us to recognize certain sources of error, which affect every attempt to construct a doctrinal system.

I. A doctrine which stands in immediate relation to our spiritual sensibility presupposes two distinct processes, spiritual discernment and intellectual formulation. It is possible that one of these might possess the highest efficiency, while the other was very defective. One might have a vivid