competent, eternally a minor in a Church which has refused itself the great resource of amusement. If it be desired that the flocks should interest themselves in the Church, they must be taken out of passivity; and when they do interest themselves in their Church they will be nearer than is supposed to taking an interest in religion. The psychology of all this is commonplace, but incontestable. We say nothing of the question of right. Where is the right that ministers have to govern without the people? "Black men, whence come you?" The priest would know how to answer this question, but what can the minister reply to it?

CHAPTER II.

SECTS AND PARTIES.

I. GENERAL REMARKS.

1. Controversy.

A RELIGION above or below controversy is a religion without results. A religion which finds nothing in man to fetter or to contradict is not a religion at all. If the presence of controversy be not of itself the criterion of the truth of a doctrine, a doctrine which excites no contradiction lacks one of the characters of truth. In the same way that the human body, placed in a temperature exactly the same as its own, feels no particular sensation, receives no impression good or bad, so is it with the soul to which a religion identical with its own dispositions is given for a medium. Such is natural religion: it leaves man as it finds him, and he in his turn leaves it as he found it; the agreement is perfect, because the reciprocal action is null.

One is not sufficiently fortified against a doctrine when only acquainted with its weak sides.

Controversy may have disturbed friendships, superficial friendships perhaps; reserve either does not

even permit the birth of friendship, or infallibly ends by stifling it.

We may deplore that condition of human nature which changes the blessed germ of peace into an occasion of war; but we should have still more reason to lament if the cause of these unhappy effects did not exist; if religion, being only a collective affair, were no longer an object of conversation and discussion betwixt men, and if under the deceitful pretext of a more intimate recollection and more profound peace it were relegated within the heart of each individual, and prohibited from showing forth and shedding itself abroad. We cannot doubt, spite of the hopes in which an erroneous spirituality indulges, that religion would die in this seclusion and this universal silence, and that by ceasing to be social it would eventually cease to be even individual.

The first step to take in any controversy-the only means of advancing any question-is to place every one in a condition to recognise and to classify himself. Nothing is more adverse to ultimate reconciliation than that confusion which lumps on one same side, under cover of superficial appearances, the friends and the adversaries of the same cause. Now to bring about this much needed classification we must in every question resort to first principles. It is there that we become conscious of the radical nature of a dissent, which till then had only seemed to reside in the sphere of application. If it were possible in every polemical disputation thus to return to the precise

point at which the angle opens, we should be surprised to find sometimes more dissension, and sometimes more agreement, than we had imagined.

2. Party Spirit.

Party spirit has graver errors than the systematic spirit.

Every cause, not excepting the holiest, is big with a party; as every truth is big with an error. Honour and woe at once to such as claim to distinguish between the cause and the party.

Parties only do one thing at a time well.

All pious teachers have had the same religion and the same morality.

It is what appertains to the soul which tends to bring back unity among men.

3. Certain Maxims; Proselytism.

It might perhaps be well to imagine ourselves advocates of the opinions that we are preparing to combat.

I should reproach myself almost as much for want of respect to an old thing as to an old man.

When we have to recall an insolent offender to his duty, and to maintain a menaced authority, we have not always a choice of language.

We must not sanction monstrous alliances under the name of conciliation. The siren was not the more perfect and beautiful for ending in a fish's tail.

Two adversaries equally enamoured of the truth, are less adversaries than allies.

Ah, yes it is conceivable, it is beautiful, that charitable anxiety that some seek to blight by the name of proselytism; that tender severity that condemns us less than it pities; that generous importunity that harasses because it would rescue us: it is worthy of Jesus, that model of proselytism, who came upon earth to gather together and save that which was lost; worthy of God, who knocks at the door of our hearts, and beseeches us to be reconciled with him. But to take pleasure in seeing our brothers in danger to condemn without pitying them, without helping; to triumph in a peril which threatens their eternity-God of love! is this the heart given by thee to man! is this man created in thy image! O how he has corrupted his nature; how unworthy he is of thee!

The conflict that arises between a minister and a sick person who rejects all religious assistance, is afflicting, but without danger; that which arises between two religions disputing over a proselyte is scandalous and mischievous.

II. DEVIATIONS OF THE RELIGIOUS SENTIMENT.

1. Fanaticism; Superstition; Mysticism.

Under whatever form fanaticism may present itself, it is never the offspring of love. The love of