element in our sociological philosophy, or shaken confidence in it. But nevertheless this truth is the foundation of all social philosophy, and therefore of that social methodical action which we call Social Science. Utilitarianism can never be the basis of vigorous social action. Men will judge of their own interests; and the interest of the nation and the race in the long run often conflicts with the interest of the individual in the short run. But the fundamental belief of religion that man is made in the image of God, and the belief that Christ is our Restorer and Saviour, the proof to us that love and self-devotion are essential elements of the divine and therefore of the highest human character, these are the only permanent springs of consistent endeavour to bring about the coming of the kingdom of God.

In the same combination is the hope of the Church. We must never lose the hope of attaining a less sectarian Christianity. Christianity, with all its various denominations, as it exists in England or Englishspeaking countries, does not fulfil the mind of Christ. Let us insist on this. We are not one in spirit. We have not got the true perspective of duties. Variety of opinion-dissent-is a sign, and healthy sign, of earnestness; but bitterness, discord, exaggeration of differences, angry exclusiveness, ought to diminish. Now this result may be aimed at in two ways: one is by arguing about the unimportance of points of difference, and endeavouring to produce amalgamation on points of agreement. This is hopeless. The other and more hopeful way is to forget for a while the points of difference in a great enthusiasm, and thus learn by practice the points of agreement. And experience proves that the enthusiasm for social

amelioration, the infection of a grand aim, are strong enough to make Christians of all denominations work together. Any great aggressive philanthropic movement the abolition of slavery, the promotion of temperance, the protection of women and children, the relief of great temporary local distress-does in fact bring men on the same platform, and give them mutual respect, who will meet in no other way. This is one of the signs of the times.

And we surely cannot doubt that for many ages past Christianity has too little aimed at the improvement of social conditions. It soon began to regard the earth as but a lodging place; it forgot that the kingdoms of this world, as well as the kingdom of the next, were to become the kingdom of Christ. It is the old charge of want of patriotism. "They

dwell on earth, but they are citizens of heaven," was said of the Christians of the second century. But in remembering that Christ came to save, we need not forget that He came also to heal and to fill with brotherly love, and that this was the sign of His Messiahship to which He appealed. We are too much haunted by the mediaval unchristian opposition between secular and religious. We dare not boldly say, though few will deny, that the first religious duty of a community is to make the conditions of life for every member of it such that he may arrive at the best of which he is capable. That this truth has begun to be whispered is another sign of the times. When this truth takes possession of us it will be a new departure.

The

A new departure of some sort is imminent. only question is in what direction are we to work for it. I believe it is in the direction of Social

For if Chris

Science pursued in a religious spirit. tianity moves along this line it will find itself in the first place reinforced by the irresistible democratic movement of the age. The deeply-seated inherited religious feeling of the industrial classes in England, their faith and trust in God, their wonderful kindliness, patience, sympathy, hope, are still, in spite of all discouraging signs, the basis of a national religion and a national church. If Church-Christianity had in it more of these practical elements of faith and love, and less of a routine and a sentiment which seem to the poor to sanction unlimited class isolation and personal selfishness, and which are in fact so terribly frivolous and unchristian, then it would be no more possible to overturn our national church than to upset a pyramid resting on its base.

In the second place, the appearance of direct collision between religious faith and materialistic philosophy would be evaded; they would be seen to be moving on different lines. It is true that the materialist and the Christian must always differ toto cœlo in opinion; but a contest about opinion would be seen to be of secondary importance as compared to the Christlike and truth-loving life; and the life of the true Christian, as well as the life of Christ himself, will never fail to command the honour and love of the materialist. He will judge the tree by the fruits.

In the third place, Christianity would co-operate with the sociological forces of the age. The age of struggling for liberty is nearly over in England, as in America. Some few rights have yet to be won; but the far more important question is now pressing upon the Anglo-Saxon race, What use shall be made

of liberty? Unrestrained liberty tends to widen the breach between rich and poor; it concentrates advantages on the strong, and disadvantages on the weak. Now it is the aim of the statesman, the social reformer, and of the Christian alike to secure favourable conditions for the physical, moral, and intellectual development of every individual. We know that this can be done only by a free people imposing restraints on itself. This is the present more or less distinctly seen programme of statesmen, whether they call themselves Liberals or Conservatives. It is yours to convince the intellect as to the nature and need of such restraints. It is ours to show that this replacement of rights by duties is a part of religion; to induce men for the love of God and their brethren to embrace and to insist on such restraints, to make morality keep pace with freedom. We must work together, neither distrusting the other. Thus alone can a free society make progress: for a nation may perish from excess of misdirected freedom. Freedom must be won only to be sacrificed to higher aims. Would that every rank in our nation were penetrated with this truth.

I know what will be said by some who hear or read these words. They will say, "You sacrifice all that is distinctive in Christianity, and then tell us that it can co-operate with science and with the other great forces of the world. But Christianity is and ever will be in antagonism with the world. Christianity is a body of doctrine entrusted to the Church of Christ as her sacred deposit to teach men how to save their souls; it is this she must guard and preach; mere philanthropy is a Christianity without Christ, and without the ordinances of the

Church. In other words it is not Christianity. You are trying to make men good by Acts of Parliament." If this, or any reply like this, is either fair or true, judge ye.

Others again, from an opposite camp, will say, as was said to me the other day, "I am incapable of thinking the Church anything but an obstruction to Social Science; it is based on principles I cannot accept, barred by tests I cannot submit to."

No: it is

Is then this co-operation a dream? not a dream. I believe it is coming. There is a Christianity which may yet bring back the religious spirit into daily life, a Christianity which consists in devotion to the ends for which Christ died—the union, the regeneration, the purification of the world. How can any one doubt it who believes in the Holy Spirit of God, and in His presence among us? This co-operation might excite a fresh enthusiasm from all quarters from ourselves the clergy, who are no less influenced by the time-spirit than other men, and are almost ready to say that the most Christlike life now is to do as He did—to be silent on matters of opinion, and apply ourselves to the personal, social, and moral needs of our people, and lead them to our Father in Heaven. It would surely call out fresh enthusiasm from our devout communicants, who week by week or month by month devote themselves to God's service. "What are you ready to do?" might be the question put to every communicant, as it is already the question put to every adult member of some American churches. It might recruit the ranks of our clergy with men who need this vent for their practical energy and devotion. It would open fresh possibilities to that large mass of our fellow-countrymen who see no middle course