suddenlyarrested
by
the
sound
of
Dr.
Jenkinson
,
close
beside
him
,
talking
to
Miss
Merton
in
a
tone
of
unusual
earnestness
.
‘I
don’t
wonder
,
’
he
was
saying
,
‘that
you
should
feel
in
perplexity
sometimes
;
whichever
way
we
look
at
things
there
will
be
perplexities
.
But
there
is
such
a
thing
as
goodness
;
and
goodness
in
the
end
must
triumph
,
and
so
in
this
large
faith
let
us
rest.’
‘And
,
’
said
Donald
Gordon
in
his
soft
deferential
voice
,
which
always
sounded
as
if
he
was
saying
something
deeply
devotional
,
‘don’t
you
think
it
is
a
higher
thing
to
be
good
for
good’s
own
sake
than
for
God’s
?
and
,
whatever
men
may
believe
about
having
another
life
,
and
a
beautiful
heaven
,
with
gold
streets
,
and
with
jewelled
fortifications
,
don’t
you
think
that
morality
really
is
after
all
its
own
reward
?
’
‘But
what
of
those
poor
people
,
’
said
Miss
Merton
,
‘who
cannot
be
moral
—
whom
circumstances
have
kept
from
being
ever
anything
but
brutalised
?
I
dare
say
,
’
she
said
,
turning
to
the
Doctor
,
quite
forgetting
his
sacred
character
,
‘that
I
shall
hardly
be
able
to
make
you
understand
such
a
notion
as
that
of
living
for
God’s
glory
.
But
still
,
if
there
be
not
a
God
for
whose
glory
we
can
live
,
and
who
in
his
turn
will
not
leave
us
all
to
ourselves
,
what
then
?
Think
of
all
those
who
,
in
spite
of
hard
surroundings
,
have
just
had
strength
enough
to
struggle
to
be
good
,
but
to
struggle
only
—
whose
whole
moral
being
has
been
left
writhing
in
the
road
of
life
,
like
an
animal
that
a
cart-wheel
has
gone
over
,
just
lifting
its
eyes
up
with
a
piteous
appeal
at
us
who
will
not
help
it
—
’
Miss
Merton
looked
at
Dr.
Jenkinson
and
paused
.
The
moon
shone
tenderly
on
his
silver
hair
,
and
his
keen
eyes
had
something
very
like
moisture
in
them
.
‘Yes
,
’
he
said
;
‘these
are
great
,
great
difficulties
.
But
there
is
another
life
in
store
for
us
—
another
life
,
and
a
God
.
And
don’t
think
that
the
world
is
growing
to
disbelieve
in
these
.
Remember
how
many
intelligent
laymen
count
themselves
members
of
the
Church
of
England
,
simply
because
they
believe
in
these
two
doctrines.’
‘It
has
always
been
inexplicable
to
me
,
’
said
Mr.
Storks
,
who
had
been
attracted
by
the
sound
of
the
Doctor’s
voice
,
‘whence
this
longing
for
a
future
life
could
have
arisen
.
I
suppose
there
are
few
things
the
very
possibility
of
which
science
so
conclusively
disproves.’
‘And
yet
,
’
said
Laurence
,
who
had
been
speaking
for
a
moment
to
Mrs.
Sinclair
,
‘I
can’t
help
thinking
at
certain
times
that
there
may
be
a
whole
world
of
things
undreamed
of
by
our
scientific
philosophy
.
Such
a
feeling
is
touched
by
the
sight
of
an
“
Ora
pro
animâ
mea
,
”
or
a
“
Resurgam
,
”
on
a
quiet
tombstone
,
or
the
sign
of
the
cross
made
by
a
mother
in
hope
and
in
sorrow
on
the
forehead
of
her
dead
child.’
Miss
Merton
looked
at
Laurence
with
some
wonder
in
her
large
expressive
eyes
,
Mr.
Storks
snorted
,
and
Dr.
Jenkinson
blinked
.
‘See
,
’
said
Donald
Goidon
,
’
the
moonlight
grows
brighter
and
brighter
every
moment
.
It
is
almost
bewildering
in
its
dazzling
paleness.’
‘And
there
,
’
said
Laurence
,
‘do
you
catch
it
?
—
that
is
the
light-ship
on
the
horizon
,
like
a
large
low
star.’
Laurence
seated
himself
on
the
balustrade
,
and
,
leaning
on
his
elbow
,
looked
up
into
the
clear
hollow
skies
.
‘World
upon
world
,
’
he
exclaimed
at
last
,
‘and
each
one
crowded
,
very
likely
,
with
beings
like
ourselves
,
wondering
what
this
whole
great
universe
is
!
’
‘And
the
vast
majority
of
them
believing
in
a
wise
and
just
God
,
’
said
Leslie
,
‘for
I
see
no
reason
why
ours
should
be
the
stupidest
world
in
all
creation.’
‘Yes
,
’
said
Laurence
,
‘and
in
each
world
a
small
select
band
,
that
has
pierced
through
such
a
husk
of
lies
,
and
has
discovered
the
all-golden
truth
,
that
the
universe
is
aimless
,
and
that
for
good
and
evil
the
end
is
all
one.’
Dr.
Jenkinson
had
a
sensible
horror
of
the
stars
:
and
as
soon
as
they
were
mentioned
,
he
turned
round
in
his
chair
,
giving
his
back
to
the
group
,
Miss
Merton
included
;
whilst
Mr.
Storks
walked
away
,
not
without
dignity
,
‘Mrs
.
Sinclair
is
going
to
sing
in
a
moment
,
’
said
Laurence
;
‘some
one
is
gone
to
fetch
her
guitar.’
‘Hush
!
’
exclaimed
Miss
Merton
,
‘do
just
listen
to
this.’
‘Good
gracious
!
’
said
Laurence
in
a
whisper
,
‘Mr
.
Storks
is
at
my
aunt
at
last.’
Mr.
Storks
had
been
watching
ever
since
dinner
for
an
opportunity
of
discussing
with
Lady
Grace
the
true
position
of
woman
,
as
settled
by
modern
science
.
He
was
peculiarly
full
of
this
subject
just
now
,
having
received
only
that
morning
a
letter
from
a
celebrated
American
physician
,
who
stated
very
strongly
as
his
opinion
,
that
the
strain
of
what
is
called
the
higher
education
was
most
prejudicial
to
the
functions
of
maternity
,
and
that
the
rights
of
woman
might
very
probably
be
fatal
to
the
existence
of
man
.
As
soon
as
he
got
hold
of
Lady
Grace
,
he
led
up
to
this
point
with
startling
rapidity
;
having
been
perfectly
charmed
at
starting
to
find
that
she
fully
agreed
with
him
that
the
prejudices
of
the
present
day
were
doing
more
harm
to
woman’s
true
interests
than
anything
else
.
‘It
is
a
pleasure
,
’
said
Mr.
Storks
,
‘to
discuss
these
matters
with
a
person
so
thoroughly
enlightened
as
yourself
.
You
will
of
course
see
from
what
Dr.
Boston
says
how
entirely
suicidal
is
the
scheme
of
turning
woman
into
a
female
man
.
Nature
has
marked
out
her
mission
for
her
plainly
enough
;
and
so
our
old
friend
Milton
was
right
in
his
meaning
after
all
,
when
he
says
that
man
is
made
for
God
,
and
woman
for
God
through
him
,
though
of
course
the
expression
is
antiquated.’
‘Surely
,
’
said
Lady
Grace
with
animation
,
‘not
only
the
expression
is
antiquated
,
but
the
meaning
also
is
contrary
to
all
true
fairness
and
enlightment.’
‘I
confess
,
I
don’t
see
that
,
’
said
Mr.
Storks
with
a
look
of
smiling
deference
.
‘What
!
’
cried
Lady
Grace
,
‘is
it
not
contrary
to
reason
—
let
me
put
it
to
your
own
candour
—
for
a
man
who
knows
that
his
wife
,
ages
hence
,
will
be
a
seraph
singing
before
the
throne
of
God
,
to
consider
her
only
made
for
God
through
him
—
to
consider
her
,
indeed
,
as
a
thing
made
simply
for
her
husband’s
use
?
’
This
answer
of
Lady
Grace’s
took
Mr.
Storks
quite
aback
.
He
knew
not
how
to
comport
himself
.
His
jaw
fell
—
he
stared
—
he
said
nothing
.
He
felt
as
though
he
had
been
assassinated
.
But
luckily
at
this
very
moment
,
liquid
and
clear
,
and
exquisitely
modulated
,
were
heard
the
sounds
of
Mrs.
Sinclair’s
voice
,
singing
the
following
song
—
Darling
,
can
you
endure
the
liquid
weather
,
The
jasmine-scented
twilights
,
oh
my
dear
?
Or
do
you
still
remember
how
together
We
read
the
sad
sweet
Idyll
‘Guinevere
,
’
Love
,
in
one
last
year’s
twilight
?
Galeotto
fu
il
libro
,
e
chi
lo
scrisse
.
Galeotto
fu
il
libro
,
e
chi
lo
scrisse
.
Ah
,
the
flowers
smelt
sweet
,
and
all
unheeding
Did
I
read
to
you
that
tender
tale
,
Oh
my
love
,
until
my
voice
,
in
reading
How
those
lovers
greeted
‘passion-pale
,
’
Trembled
in
the
soft
twilight
.
Galeotto
fu
il
libro
,
e
chi
lo
scrisse
.
Then
our
eyes
met
,
and
then
all
was
over
—
All
the
world
receded
cold
and
far
;
And
your
lips
were
on
my
lips
,
my
lover
;
And
above
us
shook
a
silver
star
,
Through
depths
of
melting
twilight
.
Galeotto
fu
il
libro
,
e
chi
lo
scrisse
.
Darling
,
no
July
will
ever
find
us
On
this
earth
,
together
,
more
.
Our
fates
Were
but
a
moment
cheated
.
Then
,
behind
us
Shrilled
his
voice
for
whom
Caïna
waits
,
Shattering
our
one
sweet
twilight
.
Galeotto
fu
il
libro
,
e
chi
lo
scrisse
.
I
shall
know
no
more
of
summer
weather
,
Nought
will
be
for
me
of
glad
or
fair
,
Till
I
join
my
darling
,
and
together
We
go
for
ever
on
the
accursed
air
,
We
go
for
ever
on
the
accursed
air
,
There
in
the
dawnless
twilight
.
‘What
a
lovely
voice
!
’
said
Laurence
to
Miss
Merton
.
‘I
wonder
how
she
will
sound
singing
before
the
throne.’
‘She
will
be
obliged
to
take
lessons
in
a
rather
different
style
,
’
said
Miss
Merton
,
unable
to
suppress
a
smile
;
and
then
she
suddenly
checked
herself
,
and
looked
grave
.
‘Mrs
.
Sinclair
has
always
interested
me
,
’
she
said
.
‘I
often
come
across
her
in
London
,
but
I
hardly
know
her.’
‘Mr
.
Laurence
,
’
said
Mrs.
Sinclair
,
‘you
must
now
make
Mr.
Leslie
sing
,
for
I
discover
that
he
can
play
the
guitar
too.’
Leslie
was
of
course
pressed
,
and
with
some
reluctance
consented
.
‘I
suppose
,
’
he
said
,
‘we
are
all
of
us
more
or
less
moon-struck
to-night
,
so
I
had
best
sing
the
silliest
thing
I
know
;
and
as
I
don’t
think
anything
can
be
sillier
than
a
song
I
once
wrote
myself
,
I
will
sing
that.’
He
touched
a
few
chords
carelessly
,
and
yet
with
the
manner
of
a
practised
player
;
paused
for
a
moment
,
and
then
again
striking
the
instrument
began
to
sing
.
He
was
watched
at
first
with
merely
a
languid
curiosity
;
and
Miss
Prattle
whispered
to
Lady
Ambrose
that
his
attitude
was
very
affected
;
but
curiosity
and
criticism
were
both
lost
in
surprise
at
the
first
sound
of
his
rich
and
flexible
voice
,
and
still
more
so
at
the
real
passion
which
he
breathed
into
the
following
words
,
rude
and
artless
as
they
were
:
—
Oh
,
her
cheek
,
her
cheek
was
pale
,
Her
voice
was
hardly
musical
;
But
your
proud
grey
eyes
grew
tender
,
Child
,
when
mine
they
met
,
With
a
piteous
self-surrender
,
Margaret
.
Child
,
what
have
I
done
to
thee
?
Child
,
what
hast
thou
done
to
me
?
How
you
froze
me
with
your
tone
That
last
day
we
met
!
Your
sad
eyes
then
were
cold
as
stone
,
Margaret
.
Oh
,
it
all
now
seems
to
me
A
far-off
weary
mystery
!
Yet
—
and
yet
,
her
last
sad
frown
Awes
me
still
,
and
yet
—
In
vain
I
laugh
your
memory
down
,
Leslie
received
loud
thanks
from
many
voices
,
especially
from
Lady
Ambrose
.
Some
,
however
,
were
almost
silent
from
surprise
at
the
feeling
,
which
he
seemed
quite
unconsciously
to
have
betrayed
.
Mrs.
Sinclair
held
out
her
hand
to
him
,
when
no
one
was
looking
,
and
said
quietly
,
‘Thank
you
so
much
,
I
can’t
tell
you
how
I
like
your
song.’
‘Well
,
’
said
Laurence
,
as
the
party
moved
indoors
into
the
lighted
drawing-room
,
‘we
have
been
all
of
us
very
sentimental
to-night
,
and
if
we
can’t
get
better
now
,
I
hope
we
shall
sleep
it
off
,
and
wake
up
well
and
sane
to-morrow
morning.’
This
being
Saturday
night
,
there
sprang
up
some
vague
mention
of
church
.
The
nearest
church
however
was
some
miles
distant
,
and
a
rumour
arose
amongst
the
guests
that
Dr.
Jenkinson
would
perform
the
service
and
preach
a
sermon
in
the
private
chapel
.
BOOK
II
.
CHAPTER
I
.
On
the
following
morning
Lady
Ambrose
awoke
somewhat
out
of
spirits
.
Last
night
,
whilst
her
maid
was
brushing
her
hair
,
she
had
pondered
deeply
over
much
that
she
had
heard
during
the
evening
;
and
her
thoughts
having
been
once
started
in
such
a
direction
,
the
conviction
quickly
dawned
upon
her
that
the
world
was
indeed
becoming
very
bad
,
and
that
society
was
on
the
point
of
dissolution
.
This
was
quite
a
new
view
of
things
to
her
,
and
it
had
all
the
charm
of
novelty
.
Still
,
however
,
she
would
probably
have
found
by
the
morning
that
she
had
successfully
slept
it
off
,
if
the
post
had
not
failed
to
bring
her
an
invitation
to
the
Duchess
of
—
—
—
’s
garden-party
at
—
—
—
House
,
which
she
was
expecting
with
some
anxiety
.
As
it
was
,
therefore
,
her
spirits
failed
to
recover
themselves
,
and
whilst
she
was
being
dressed
her
thoughts
wandered
wistfully
away
to
the
promised
morning
service
in
the
chapel
.
At
breakfast
,
however
,
another
blow
awaited
her
.
How
a
private
chapel
had
come
to
be
mentioned
last
evening
was
not
clear
.
Certainly
there
was
no
such
appendage
to
Laurence’s
villa
,
and
the
susceptibilities
of
Lady
Ambrose
received
a
severe
shock
,
as
she
learnt
that
the
ministrations
of
Dr.
Jenkinson
,
the
comfort
of
which
she
was
looking
forward
to
,
were
to
take
place
in
the
theatre
which
adjoined
the
house
.
She
bore
up
,
however
,
like
a
brave
woman
,
and
resolving
that
nothing
,
on
her
part
at
least
,
should
be
wanting
,
she
appeared
shortly
before
eleven
o’clock
,
in
full
Sunday
costume
,
with
her
bonnet
,
and
her
books
of
devotion
.
Mrs.
Sinclair
looked
at
her
in
dismay
.
‘I
had
thought
,
’
she
said
plaintively
to
Laurence
,
‘that
,
as
this
was
only
a
morning
performance
,
I
need
not
make
a
toilette
.
And
as
for
a
prayer-book
,
why
,
dear
Mr.
Laurence
,
I
have
not
had
one
since
I
was
confirmed.’
‘Not
when
you
were
married
?
’
said
Leslie
.
‘Perhaps
,
’
said
Mrs.
Sinclair
pensively
,
‘but
I
have
forgotten
all
about
that
—
now.’
At
this
moment
the
gong
sounded
,
and
the
whole
party
,
Lady
Ambrose
and
her
bonnet
amongst
them
,
adjourned
to
the
place
of
worship
,
which
was
connected
with
the
house
by
a
long
corridor
.
When
the
party
entered
they
found
themselves
in
a
complete
miniature
theatre
,
with
the
gas
,
as
there
were
no
windows
,
fully
burning
.
It
had
been
arranged
beforehand
that
the
guests
should
occupy
the
boxes
,
the
gallery
being
appropriated
to
the
servants
,
whilst
the
stalls
were
to
remain
completely
empty
.
The
congregation
entered
with
great
decorum
and
gradually
settled
themselves
in
their
places
with
a
subdued
whispering
.
Lady
Ambrose
buried
her
face
in
her
hands
for
a
few
moments
,
and
several
of
the
younger
ladies
followed
her
example
.
Everyone
then
looked
about
them
silently
,
in
suspense
and
expectation
.
The
scene
that
met
their
eyes
was
certainly
not
devotional
.
The
whole
little
semicircle
glittered
with
heavy
gilding
and
with
hangings
of
crimson
satin
,
and
against
these
the
stucco
limbs
of
a
number
of
gods
and
goddesses
gleamed
pale
and
prominent
.
The
gallery
rested
on
the
heads
of
nine
scantily-draped
Muses
,
who
,
had
they
been
two
less
in
number
,
might
have
passed
for
the
seven
deadly
sins
;
round
the
frieze
in
high
relief
reeled
a
long
procession
of
Fauns
and
Bacchanals
;
and
half
the
harem
of
Olympus
sprawled
and
floated
on
the
azure
ceiling
.
Nor
was
this
all
.
The
curtain
was
down
,
and
,
brilliantly
illuminated
as
it
was
,
displayed
before
the
eyes
of
the
congregation
Faust
on
the
Brocken
,
with
a
long
plume
,
dancing
with
the
young
witch
,
who
could
boast
of
no
costume
at
all
.
The
scene
was
so
strange
that
everyone
forgot
to
whisper
or
even
to
smile
.
There
was
a
complete
silence
,
and
the
eyes
of
all
were
soon
fixed
upon
the
curtain
in
wonder
and
expectation
.
Presently
a
sound
was
heard
.
A
door
opened
,
and
Dr.
Jenkinson
,
in
his
ordinary
dress
,
entered
the
stalls
.
He
looked
deliberately
round
him
for
a
moment
,
as
though
he
were
taking
stock
of
those
present
;
then
,
selecting
the
central
stall
as
a
kind
of
prie-dieu
,
he
knelt
down
facing
his
congregation
,
and
after
a
moment’s
pause
began
to
read
the
service
in
a
simple
,
earnest
voice
.
Lady
Ambrose
,
however
,
though
she
knew
her
prayer-book
as
well
as
most
women
,
could
not
for
the
life
of
her
find
the
place
.
The
reason
was
not
far
to
seek
.
The
Doctor
was
opening
the
proceedings
with
the
following
passage
from
the
Koran
,
which
he
had
once
designed
to
use
in
Westminster
Abbey
as
the
text
of
a
missionary
sermon
.
‘Be
constant
in
prayer
,
’
he
began
,
in
a
voice
tremulous
with
emotion
,
‘and
give
alms
:
and
what
good
ye
have
sent
before
for
your
souls
,
ye
shall
find
it
with
God
.
Surely
God
seeth
that
which
ye
do
.
They
say
,
Verily
none
shall
see
Paradise
except
they
be
Jews
or
Christians
.
This
is
their
wish
.
Say
ye
,
Produce
your
proof
of
this
if
ye
speak
truth
.
Nay
,
but
he
who
resigneth
himself
to
God
,
and
doeth
that
which
is
right
,
he
shall
have
his
reward
with
his
Lord
;
there
shall
come
no
fear
on
them
,
neither
shall
they
be
grieved.’
Dr.
Jenkinson
then
went
on
to
the
Confession
,
the
Absolution
,
and
a
number
of
other
selections
from
the
English
morning
service
,
omitting
,
however
,
the
creed
,
and
concluded
the
whole
with
a
short
prayer
of
St.
Francis
Xavier’s
.
But
it
was
discovered
that
his
voice
,
unless
he
made
an
effort
,
was
unhappily
only
partly
audible
from
the
position
which
he
occupied
;
and
Laurence
,
as
soon
as
the
Liturgy
was
over
,
went
softly
up
to
him
to
apprise
him
of
the
fact
.
Dr.
Jenkinson
was
very
grateful
for
being
thus
told
in
time
.
It
was
fortunate
,
he
said
,
that
the
prayers
only
had
been
missed
;
the
question
was
,
where
should
he
go
for
the
sermon
.
Laurence
in
a
diffident
manner
proposed
the
stage
;
but
the
Doctor
accepted
the
proposal
with
great
alacrity
,
and
Laurence
went
immediately
out
with
him
to
conduct
him
to
his
new
pulpit
.
In
a
few
moments
the
curtain
was
observed
to
twitch
and
tremble
;
two
or
three
abortive
pulls
were
evidently
being
made
;
and
at
last
Faust
and
the
young
witch
rapidly
rolled
up
,
and
discovered
first
the
feet
and
legs
,
and
then
the
entire
person
of
Doctor
Jenkinson
,
standing
in
the
middle
of
a
gorge
in
the
Indian
Caucasus
—
the
remains
of
a
presentation
of
Prometheus
Bound
which
had
taken
place
last
February
.
The
Doctor
was
not
a
man
to
be
abashed
by
incongruities
.
He
looked
about
him
for
a
moment
:
he
slightly
raised
his
eyebrows
,
and
then
,
without
the
least
discomposure
,
and
in
a
clear
incisive
voice
,
began
:
—
‘In
the
tenth
verse
of
the
hundred
and
eleventh
Psalm
,
it
is
said
,
“
The
fear
of
the
Lord
is
the
beginning
of
wisdom
.
”
The
fear
of
the
Lord
,
’
he
again
repeated
,
more
slowly
,
and
with
more
emphasis
,
surveying
the
theatre
as
he
spoke
,
‘is
the
beginning
of
wisdom.’
He
then
made
a
long
pause
,
looking
down
at
his
feet
,
as
if
,
although
he
held
his
sermon-book
in
his
hand
,
he
were
considering
how
to
begin
.
As
he
stood
there
silent
,
the
footlights
shining
brightly
on
his
silver
hair
,
Lady
Ambrose
had
full
time
to
verify
the
text
in
her
prayer-book
.
At
last
the
Doctor
suddenly
raised
his
head
,
and
with
a
gentle
smile
of
benignity
playing
on
his
lips
,
shook
open
his
manuscript
,
and
thus
proceeded
:
—
‘The
main
difficulty
that
occupied
the
early
Greek
Philosophers
,
as
soon
as
philosophy
in
its
proper
sense
can
be
said
to
have
begun
,
was
the
great
dualism
that
seemed
to
run
through
all
things
.
Matter
and
mind
,
the
presence
of
imperfection
,
and
the
idea
of
perfection
,
or
the
unity
and
plurality
of
being
,
were
amongst
the
various
forms
in
which
the
two
contradictory
elements
of
things
were
presented
to
them
,
as
demanding
reconcilement
or
explanation
.
This
manner
of
viewing
things
comes
to
a
head
,
so
to
speak
,
amongst
the
ancients
,
in
the
system
of
Plato
.
With
him
the
sensible
and
the
intelligible
worlds
stand
separated
by
a
great
gulf
,
the
one
containing
all
good
,
the
other
of
itself
only
evil
,
until
we
recognise
its
relation
to
the
good
,
and
see
that
it
is
only
a
shadow
and
a
type
of
it
.
The
world
of
real
existence
is
something
outside
,
and
virtually
unconnected
with
,
this
world
of
mere
phenomena
;
and
the
Platonic
prayer
is
that
we
should
be
taken
out
of
the
world
,
rather
than
,
as
Christ
says
,
with
a
fuller
wisdom
,
that
we
should
be
delivered
from
the
evil
.
Plato
had
,
however
,
by
thus
dwelling
on
this
antagonism
in
things
,
paved
the
way
for
a
reconciliation
—
some
say
he
even
himself
began
it
.
At
any
rate
,
it
was
through
him
that
it
was
nearly
,
if
not
quite
,
accomplished
by
his
disciple
Aristotle
.
Aristotle
first
systematised
the
great
principle
of
evolution
,
and
transformed
what
had
appeared
to
former
thinkers
as
the
dualism
of
mind
and
matter
into
a
single
scale
of
ascending
existences
.
Thus
what
Plato
had
conceived
of
as
two
worlds
,
were
now
presented
as
opposite
poles
of
the
same
.
The
πρώτη
ὕλη
,
the
world
“
without
form
and
void
,
”
receiving
form
,
at
length
culminated
in
the
soul
of
man
;
and
in
the
soul
of
man
sensation
at
length
culminated
in
pure
thought.’
A
slight
cough
here
escaped
from
Mrs.
Sinclair
.
‘You
will
perhaps
think
,
’
the
Doctor
went
on
,
‘that
a
sermon
is
not
the
place
in
which
to
discuss
such
differences
of
secular
opinion
;
or
you
will
perhaps
think
that
such
differences
are
of
no
very
great
moment
.
But
if
you
look
under
the
surface
,
and
at
the
inner
meaning
of
them
,
you
will
find
that
they
bear
upon
questions
which
are
,
or
ought
to
be
,
of
the
very
highest
moment
to
each
of
us
—
questions
indeed
,
’
the
Doctor
added
,
suddenly
lowering
his
manuscript
for
a
moment
,
and
looking
sharply
round
at
his
audience
,
‘which
we
all
of
us
here
have
very
lately
—
very
lately
indeed
—
either
discussed
ourselves
,
or
heard
discussed
by
others.’
This
produced
an
immediate
sensation
,
especially
amongst
the
feminine
part
of
the
listeners
,
to
whom
the
discourse
thus
far
had
seemed
strange
,
rather
than
significant
.
‘The
question
,
’
the
Doctor
continued
,
‘is
one
of
the
relations
of
the
spiritual
to
the
natural
;
and
the
opposition
between
the
views
of
these
two
ancient
philosophers
is
by
no
means
obsolete
in
our
own
century
.
There
is
even
now
far
too
prevalent
a
tendency
to
look
upon
the
spiritual
as
something
transcending
and
completely
separate
from
the
natural
;
and
there
is
in
the
minds
of
many
well-meaning
and
earnest
persons
a
sort
of
alarm
felt
at
any
attempt
to
bring
the
two
into
connection
.
This
feeling
is
experienced
not
by
Christians
only
,
but
by
a
large
number
of
their
opponents
.
There
is
,
for
instance
,
no
doctrine
more
often
selected
for
attack
by
those
who
oppose
Christianity
upon
moral
grounds
,
than
that
of
which
my
text
is
an
expression
,
I
mean
the
doctrine
of
a
morality
enforced
by
rewards
and
punishments
.
Such
morality
,
we
hear
it
continually
urged
by
men
who
set
themselves
up
as
advanced
thinkers
,
is
no
morality
at
all
.
No
action
can
be
good
,
they
tell
us
,
that
does
not
spring
from
the
love
of
good
.
Virtue
is
no
longer
virtue
if
it
springs
from
fear
.
The
very
essence
of
it
is
to
spring
from
freedom
.
Now
,
these
arguments
,
though
specious
at
the
first
blush
of
the
thing
,
are
really
,
if
we
look
them
honestly
in
the
face
,
to
the
utmost
shallow
and
unphilosophical
.
They
are
really
but
so
many
denials
of
the
great
doctrine
of
evolution
—
so
many
attempts
to
set
up
again
that
absolute
antagonism
between
good
and
evil
which
it
has
been
the
aim
of
all
the
higher
thinkers
,
and
of
Christ
himself
,
to
do
away
with
.
If
,
then
,
these
modern
critics
of
Christianity
come
to
us
with
such
objections
,
let
us
not
try
to
disguise
the
truth
that
the
morality
of
our
religion
is
based
on
fear
.
Let
us
rather
boldly
avow
this
,
and
try
to
point
out
to
them
that
it
is
they
,
and
not
the
Psalmist
,
that
are
out
of
harmony
with
modern
thought
.
For
what
is
it
that
the
sacred
Scripture
says
?
“
The
fear
of
the
Lord
is
the
beginning
of
wisdom
.
”
The
beginning
,
you
will
please
to
observe
—
the
beginning
only
.
It
is
not
perfect
wisdom
,
it
is
not
perfect
virtue
;
but
it
is
the
beginning
of
both
of
these
.
It
is
,
if
I
may
be
allowed
the
expression
,
the
moral
protoplasm
—
it
is
that
out
of
which
they
are
both
evolved
.
It
is
,
as
Aristotle
would
call
it
,
their
potentiality
.
The
actuality
is
different
from
the
potentiality
;
for
“
perfect
love
”
as
St.
John
says
,
“
casteth
out
fear
.
”
Putting
together
,
then
,
the
ideas
of
these
two
good
men
,
St.
John
and
Aristotle
,
we
may
say
that
the
love
of
God
—
that
is
,
true
wisdom
—
is
the
actuality
of
the
fear
of
Him
.
‘This
account
of
the
origin
of
the
true
wisdom
may
not
,
indeed
,
be
applicable
to
each
individual
case
.
Some
persons’
—
the
Doctor’s
voice
here
grew
very
soft
,
and
seemed
as
though
it
would
almost
break
with
feeling
—
’
some
persons
may
have
been
so
fortunate
as
to
have
received
the
truest
wisdom
into
their
hearts
by
education
,
almost
with
their
mother’s
milk
.
But
there
are
those
not
so
fortunate
,
who
may
have
needed
the
discipline
of
a
godly
fear
to
lead
them
upwards
front
a
“
wallowing
in
the
sensual
sty
”
towards
the
higher
life
.
And
just
as
this
is
true
of
many
of
us
individually
,
so
it
is
still
more
deeply
true
of
the
human
race
as
a
whole
.
All
study
of
history
,
and
of
social
science
,
and
of
philosophy
,
is
teaching
this
to
us
every
day
with
increasing
clearness
.
The
human
race
,
as
soon
as
it
became
human
,
feared
God
before
it
loved
Him
.
Its
fear
,
as
the
Scripture
puts
it
,
was
the
beginning
of
its
wisdom
;
or
as
modern
thought
has
put
it
,
in
slightly
different
words
,
the
love
of
justice
sprang
out
of
the
fear
of
suffering
injustice
.
Thus
the
end
is
different
from
the
beginning
,
and
yet
springs
out
of
it
.
Ethics
,
as
it
has
been
well
said
,
are
the
finest
fruits
of
humanity
,
but
they
are
not
its
roots
.
Our
reverence
for
truth
,
all
our
sacred
family
ties
,
and
the
purest
and
most
exalted
forms
of
matrimonial
attachment
,
have
each
their
respective
origins
in
self-interest
,
self-preservation
,
and
animal
appetite
.
‘There
is
,
I
admit
,
in
this
truth
something
that
may
at
first
sight
repel
us
,
and
perhaps
even
prompt
some
of
us
to
deny
indignantly
that
it
is
a
truth
at
all
.
But
this
is
really
a
cowardly
and
unworthy
feeling
,
fatal
to
any
true
comprehension
of
God’s
dealings
with
man
,
and
arising
from
a
quite
mistaken
conception
of
our
own
dignity
,
and
our
own
connection
with
God
.
It
is
some
such
mistaken
conception
as
this
that
sets
so
many
of
us
against
the
discoveries
of
modern
science
as
to
the
origin
of
our
own
species
,
and
,
what
is
far
worse
,
prompts
us
to
oppose
such
discoveries
with
dishonest
objections
.
How
is
it
possible
,
some
of
us
ask
,
that
man
with
his
sublime
conceptions
of
duty
and
of
God
,
and
his
fine
apparatus
of
reason
,
and
so
forth
,
should
be
produced
by
any
process
of
evolution
from
a
beastly
and
irrational
ape
?
But
to
ask
such
questions
as
these
is
really
to
call
in
question
the
power
of
God
,
and
so
to
do
Him
dishonour
.
It
is
true
that
we
cannot
trace
out
,
as
yet
,
all
the
steps
of
this
wonderful
evolution
;
but
let
us
not
be
found
,
like
doubting
Thomas
,
resolved
not
to
believe
until
we
have
actually
seen
.
And
yet
,
if
our
faith
does
indeed
require
strengthening
,
we
have
only
to
look
a
little
more
attentively
at
the
commonest
facts
before
us
.
For
is
it
not
,
let
me
ask
you
—
to
take
,
for
instance
,
a
man’s
sublime
faculty
of
reasoning
and
logical
comprehension
—
far
more
wonderful
that
a
reasoning
man
should
have
the
same
parents
as
a
woman
,
than
that
they
both
should
have
the
same
parents
as
a
monkey
?
Science
and
religion
both
alike
teach
us
that
with
God
all
things
are
possible
.
‘I
just
touch
in
passing
upon
this
doctrine
that
we
popularly
call
Darwinism
,
because
it
is
the
most
familiar
example
to
us
of
the
doctrine
of
evolution
.
But
the
point
which
I
am
wishing
to
emphasize
is
not
the
outward
evolution
of
man
,
but
the
inward
,
of
which
,
however
,
the
former
is
an
image
and
a
likeness
.
This
theory
of
moral
evolution
,
I
wish
to
point
out
to
you
,
is
alike
the
Christian
and
the
scientific
theory
;
and
I
thus
wish
you
to
see
that
the
very
points
in
which
science
seems
most
opposed
to
Christianity
are
really
those
in
which
it
most
fundamentally
agrees
with
it
.
I
will
therefore
just
ask
you
to
notice
how
foolish
and
short-sighted
those
persons
are
who
think
that
a
great
result
is
lessened
if
it
can
be
proved
to
have
had
small
beginnings
.
Is
a
state
less
truly
a
state
because
we
know
that
it
has
sprung
out
of
the
germ
of
the
family
?
Surely
not
.
Neither
is
man
less
truly
man
if
he
have
sprung
from
an
ape
;
nor
is
love
less
truly
love
if
it
has
sprung
from
fear
.
‘And
so
now
,
since
we
have
seen
how
science
and
Christianity
are
at
one
as
to
the
rise
of
the
moral
sentiments
,
I
will
pass
on
to
a
wider
point
,
the
character
and
the
history
of
Christianity
itself
,
both
of
which
have
been
misunderstood
and
misinterpreted
for
at
least
eighteen
hundred
years
;
and
when
I
have
pointed
out
how
this
great
subject
is
being
now
explained
by
the
methods
of
modern
science
,
I
will
pass
on
to
an
issue
that
is
wider
yet
.
‘The
world
has
hitherto
failed
to
understand
Christianity
,
because
it
studied
it
upon
a
false
method
—
a
method
based
upon
that
old
dualistic
theory
of
things
of
which
I
have
already
spoken
.
Just
as
Plato
looked
upon
mind
as
entirely
distinct
from
matter
,
so
used
Christians
to
look
upon
things
sacred
as
entirely
distinct
from
things
secular
.
But
now
this
middle
wall
of
partition
is
being
broken
down
by
science
,
and
by
scientific
criticism
,
and
by
a
wider
view
of
things
in
general
.
The
primary
way
in
which
all
this
has
affected
Christianity
,
is
by
the
new
spirit
in
which
it
has
led
us
to
study
the
Bible
.
We
used
to
look
upon
the
Bible
as
a
book
standing
apart
by
itself
,
and
to
be
interpreted
by
a
peculiar
canon
of
criticism
.
But
we
have
now
learnt
that
it
is
to
be
studied
just
like
all
other
books
;
and
we
are
now
for
the
first
time
coming
to
understand
what
,
in
its
true
grandeur
,
a
real
revelation
is
.
We
are
learning
,
in
fact
,
that
just
as
no
single
scripture
“
is
of
any
private
interpretation
;
”
still
less
is
the
entire
body
of
the
Scriptures
.
They
,
too
,
must
be
interpreted
by
their
context
.
We
must
inquire
into
their
origin
;
we
must
ask
diligently
under
what
circumstances
they
were
written
and
edited
,
and
for
what
ends
.
Nor
must
we
ever
again
fall
into
such
quaint
and
simple
mistakes
as
did
commentators
like
Origen
,
or
Augustine
,
or
Tertullian
,
or
even
Paul
himself
,
whose
discoveries
of
Messianic
prophecies
in
writings
like
the
Psalms
for
instance
,
are
really
much
the
same
as
would
be
a
discovery
on
our
part
in
Mr.
Tennyson’s
line
on
the
death
of
the
Duke
of
Wellington
,
“
The
last
great
Englishman
is
low
,
”
a
prophecy
of
the
late
Chancellor
of
the
Exchequer
.
But
to
understand
the
meaning
of
any
text
,
we
must
try
to
see
what
,
from
his
position
and
education
,
the
writer
could
have
meant
by
it
;
not
what
this
or
that
Father
,
living
long
afterwards
,
fancied
that
he
meant
.
Our
motto
in
religion
,
as
in
science
,
should
be
,
“
Vere
scire
est
per
causas
scire
.
”
‘If
we
study
Christianity
reverently
and
carefully
upon
these
principles
,
we
shall
see
that
it
was
not
a
thing
that
sprang
up
,
as
we
used
to
fancy
,
without
any
human
antecedents
,
but
that
its
roots
reach
back
with
many
ramifications
into
the
western
and
oriental
thought
of
preceding
centuries
.
We
shall
see
how
it
absorbed
into
itself
all
that
was
highest
in
Hebraistic
Theism
and
in
Hellenic
thought
—
something
too
,
let
us
admit
,
of
the
failings
of
both
.
I
cannot
here
enter
into
any
of
the
details
of
this
,
what
may
be
truly
termed
pre-Christian
Christianity
.
I
can
only
briefly
point
out
its
existence
,
and
its
double
origin
,
commenting
on
these
by
the
following
few
lines
from
a
great
German
writer
.
“
The
yearning
after
a
higher
revelation
”
he
tells
us
,
“
was
the
universal
characteristic
of
the
last
centuries
of
the
ancient
world
.
This
was
in
the
first
place
but
a
consciousness
of
the
decline
of
the
classical
nations
and
their
culture
,
and
the
presentiment
of
the
approach
of
a
new
era
;
and
it
called
into
life
not
only
Christianity
,
but
also
,
and
before
it
,
Pagan
and
Jewish
Alexandrianism
,
and
other
related
developments
.
”
‘This
,
then
,
is
the
great
point
to
be
borne
in
mind
—
viz.
that
God
had
been
preparing
the
way
for
the
coming
of
Christ
long
before
he
sent
“
Elias
,
which
was
for
to
be
.
”
Neither
John
Baptist
,
no
,
nor
One
greater
than
John
,
was
left
by
God
(
as
the
children
of
Israel
were
left
by
Pharaoh
)
to
gather
straw
himself
to
make
bricks
.
The
materials
were
all
prepared
ready
to
their
hands
by
their
Heavenly
Father
.
And
so
,
let
us
be
especially
and
prayerfully
on
our
guard
against
considering
Christianity
as
having
come
into
the
world
at
once
,
ready-made
,
so
to
speak
,
by
our
Saviour
,
as
a
body
of
theological
doctrines
.
Any
honest
study
of
history
will
show
us
that
the
Apostles
received
no
such
system
;
that
our
Lord
Himself
never
made
any
claim
to
the
various
characters
with
which
subsequent
thought
invested
Him
;
and
that
to
attribute
such
claims
to
Him
,
would
be
an
anachronism
,
of
which
He
would
Himself
have
scarcely
understood
the
meaning
.
If
we
only
clear
our
eyes
of
any
false
theological
glamour
,
a
very
slight
study
of
the
inspired
writers
will
at
once
show
us
this
.
We
shall
see
how
uncertain
and
shifting
at
first
everything
was
.
We
shall
see
what
a
variety
of
conflicting
opinions
the
early
Church
entertained
even
upon
the
most
fundamental
subjects
—
such
,
for
instance
,
as
the
identity
of
the
God
of
the
Old
Testament
with
the
God
of
the
New
,
which
was
denied
by
a
large
number
of
the
early
Christians
:
we
shall
see
how
widely
divergent
were
the
systems
of
Jewish
and
Pauline
Christianity
,
and
how
discrepant
and
tentative
are
the
accounts
given
by
St.
Paul
and
by
the
author
of
the
Fourth
Gospel
of
the
mystical
nature
of
Christ
,
whom
they
tried
to
identify
with
different
mysterious
potencies
supposed
by
the
Jewish-Alexandrian
philosophers
to
be
coexistent
with
God
.
And
if
we
pursue
the
history
of
the
Church
a
little
farther
,
we
shall
find
many
more
things
to
startle
us
.
We
shall
find
,
for
instance
,
the
most
renowned
apologist
of
early
Catholic
times
,
a
materialist
,
holding
the
materiality
not
of
the
soul
of
man
only
,
but
of
God
also
.
“
Nihil
enim
”
—
these
are
this
father’s
words
—
“
si
non
corpus
.
Omne
quod
est
,
corpus
est.
”
Thus
we
see
,
’
said
the
Doctor
cheerfully
,
looking
round
him
with
a
smile
of
benignant
triumph
,
and
blinking
with
his
eyes
,
‘that
difference
of
opinion
about
the
dogmas
of
religion
is
nothing
new
.
It
existed
in
the
Jewish
Church
;
the
phenomenon
was
only
prolonged
by
Christianity
.
Later
Judaism
and
primitive
Christianity
were
both
made
up
of
a
variety
of
systems
,
all
honestly
and
boldly
thought
out
,
differing
widely
from
each
other
,
and
called
by
the
honourable
appellation
of
heresies
:
and
of
these
,
let
me
remind
you
,
it
is
the
glory
of
the
Church
of
England
to
be
composed
likewise
.
‘Nor
is
this
all
,
’
he
went
on
in
a
softer
and
more
appealing
tone
;
‘not
only
are
all
these
things
so
confused
and
doubtful
;
but
we
now
see
that
,
in
the
face
of
recent
criticism
,
we
cannot
even
be
quite
sure
about
any
of
the
details
of
the
divine
life
of
our
Lord
.
But
in
all
this’
—
the
Doctor’s
voice
here
became
still
more
aërial
,
and
he
fixed
his
eyes
upon
the
painted
ceiling
of
the
theatre
,
as
though
he
were
gazing
on
some
glorious
vision
—
‘in
all
this
there
is
nothing
to
discompose
us
.
We
can
be
quite
sure
that
He
lived
,
and
that
He
went
about
doing
good
,
and
that
in
him
we
have
,
in
the
highest
sense
,
everlasting
life
.
‘Let
us
then
no
longer
fight
against
the
conclusions
of
science
and
of
criticism
,
but
rather
see
in
them
the
hand
of
God
driving
us
,
even
against
our
will
,
away
from
beliefs
and
teachings
that
are
not
really
those
of
His
son
.
If
we
do
not
do
this
—
if
we
persist
in
identifying
the
false
Christianity
with
the
true
—
the
false
,
when
it
is
at
last
plucked
widely
away
from
us
,
as
it
must
be
,
will
carry
away
a
part
of
the
true
with
it
.
And
as
long
as
we
are
in
this
state
of
mind
,
we
are
never
for
a
moment
safe
.
We
can
never
open
a
philological
review
,
or
hear
of
a
scientific
experiment
,
without
trembling
.
Witness
the
discussions
now
engaging
so
much
public
attention
on
the
subject
of
animal
automatism
,
and
the
marvellous
results
which
experiments
on
living
subjects
have
of
late
days
revealed
to
us
;
a
frog
with
half
a
brain
having
destroyed
more
theology
than
all
the
doctors
of
the
Church
with
their
whole
brains
can
ever
build
up
again
.
Thus
does
God
choose
the
“
weak
things
of
this
world
to
confound
the
wise
.
”
Seeing
,
then
,
that
this
is
the
state
of
the
case
,
we
should
surely
learn
henceforth
not
to
identify
Christianity
with
anything
that
science
can
assail
,
or
even
question
.
Let
us
say
rather
that
nothing
is
or
can
be
essential
to
the
religion
of
Christ
which
,
when
once
stated
,
can
be
denied
without
absurdity
.
If
we
can
only
attain
to
this
conception
,
we
shall
see
truly
that
this
our
faith
is
indeed
one
“
that
no
man
taketh
away
from
us
.
”
‘If
we
be
thus
once
“
stablished
in
the
faith
”
all
human
history
,
and
the
history
of
Christianity
especially
,
will
assume
for
us
a
new
sacredness
and
a
new
significance
.
We
shall
recognise
gladly
its
long
struggles
of
growth
,
and
its
struggles
for
existence
,
and
see
how
in
all
these
were
at
work
the
great
principles
of
evolution
.
We
shall
see
how
Christian
perfection
emerged
gradually
out
of
imperfection
—
nay
,
that
it
was
only
through
imperfection
that
this
perfection
was
possible
.
For
although
,
as
we
now
know
,
all
the
various
theological
systems
that
have
sprung
up
about
Christianity
,
and
have
been
so
long
current
,
are
not
Christianity
,
are
most
of
them
,
indeed
,
not
even
sense
—
yet
it
was
through
these
that
true
Christianity
made
its
way
,
and
extended
itself
in
a
corrupt
and
ignorant
world
.
For
the
world
has
been
given
from
age
to
age
just
so
much
of
the
truth
as
it
has
been
able
to
bear
,
and
it
is
only
,
let
us
remember
,
from
receiving
it
tempered
in
this
wise
proportion
,
that
it
has
been
able
to
receive
it
at
all
.
But
these
times
of
the
world’s
probation
are
now
passing
away
.
It
is
now
at
length
ceasing
to
be
under
“
tutors
and
governors
;
”
it
is
learning
to
“
put
away
childish
things
.
”
It
is
coming
to
a
sense
that
it
is
now
fitted
to
receive
Christ’s
truth
pure
,
and
without
any
admixture
or
wrappage
of
falsehood
.
And
so
,
as
it
looks
back
over
all
the
various
opinions
once
so
fiercely
agitated
about
religion
,
it
recognises
in
all
of
them
a
common
element
of
good
,
and
it
sees
that
all
theologians
and
all
sects
have
really
agreed
with
one
another
,
and
been
meaning
the
same
thing
,
even
when
they
least
suspected
or
wished
it
.
Nor
is
it
,
as
modern
study
is
showing
us
,
varieties
of
Christianity
only
that
this
deeper
unity
underlies
,
but
all
other
religions
also
.
It
has
been
well
observed
by
a
great
Roman
Catholic
writer
now
living
,
that
whenever
any
great
saintliness
of
life
is
to
be
observed
amongst
infidels
and
heretics
,
it
is
always
found
to
be
due
to
the
presence
of
certain
beliefs
and
rules
which
belong
to
the
Catholics
.
And
in
like
manner
,
we
may
say
too
,
that
whenever
any
great
saintliness
of
life
is
to
be
observed
amongst
Catholics
,
it
is
due
to
the
presence
of
certain
beliefs
and
rules
that
belong
to
the
infidels
and
the
heretics
—
and
indeed
to
all
good
men
,
no
matter
what
their
religion
is
.
‘Such
are
the
views
that
all
the
most
enlightened
men
of
our
own
day
are
coming
to
.
But
the
process
is
gradual
;
and
meanwhile
let
us
not
rebuke
our
weaker
brethren
,
if
for
the
present
“
they
follow
not
after
us
;
”
let
us
rather
bear
with
them
,
and
make
all
allowance
for
them
;
for
we
must
remember
,
as
I
have
said
before
,
that
those
evils
to
which
they
still
cling
,
but
from
which
we
,
under
God’s
mercy
,
are
trying
to
free
ourselves
,
have
done
good
service
in
their
time
;
and
that
even
such
doctrines
as
those
of
eternal
punishment
,
or
of
sacerdotal
absolution
,
or
the
subtleties
of
sacramental
systems
,
or
the
mystical
paradoxes
of
the
Athanasian
Creed
,
have
assisted
in
the
evolution
of
the
good
—
have
been
,
in
some
sense
,
“
schoolmasters
to
bring
men
to
God
.
”
And
even
if
we
do
occasionally
come
across
some
incident
in
the
history
of
our
religion
—
some
doctrine
or
body
of
doctrines
,
which
seems
,
humanly
speaking
,
to
subserve
no
good
end
at
all
—
such
as
our
own
Thirty-nine
Articles
—
let
us
not
suffer
such
to
try
our
faith
,
but
let
us
trust
in
God
,
believing
that
in
His
secret
councils
He
has
found
some
fitting
use
even
for
these
;
because
we
know
how
many
things
there
are
,
in
every
branch
of
inquiry
,
that
we
cannot
explain
,
and
yet
we
know
that
nothing
happens
but
by
those
immutable
and
eternal
laws
which
our
Heavenly
Father
has
Himself
ordained
,
and
of
which
He
is
Himself
the
highest
synthesis
.
‘And
now
,
’
said
the
Doctor
,
with
a
fresh
briskness
in
his
voice
,
‘I
shall
pass
on
to
that
wider
point
to
which
I
have
already
alluded
,
which
is
indeed
that
which
I
wish
chiefly
to
impress
upon
you
,
and
to
which
all
that
I
have
hitherto
said
has
been
preparatory
.
We
have
come
to
see
how
genuine
Christianity
has
been
enabled
to
grow
and
extend
itself
only
through
an
admixture
of
what
we
now
recognise
as
evil
.
And
seeing
this
,
we
shall
be
led
on
to
a
conclusion
that
is
much
wider
.
It
has
been
said
that
it
is
the
part
of
the
devil
to
see
in
good
the
germs
of
evil
.
Is
it
not
also
the
part
of
the
devil
not
to
recognise
in
evil
the
germs
of
good
?
May
we
not
indeed
say
with
St.
Augustine
,
that
absolute
evil
is
impossible
,
because
,
if
we
look
at
it
rightly
,
it
is
always
rising
up
into
good
?
And
so
,
may
we
not
recognise
in
all
things
the
presence
and
the
providence
of
God
?
‘Perhaps
this
view
may
at
first
sight
seem
difficult
.
Some
of
us
may
find
that
we
have
a
certain
amount
of
pride
to
swallow
before
we
can
cheerfully
acquiesce
in
it
.
It
is
not
an
uncommon
thing
to
find
persons
who
secretly
flatter
their
vanity
by
cherishing
a
gloomy
view
of
the
world
and
of
mankind
.
But
if
we
can
only
get
free
from
these
littlenesses
,
and
attain
to
that
view
which
I
have
indicated
,
it
will
enlarge
and
ameliorate
our
own
philosophy
of
things
,
and
bring
life
and
trust
to
us
,
in
the
place
of
doubt
and
despondency
.
Evil
will
then
appear
to
us
simply
as
undeveloped
good
—
as
something
which
we
may
acquiesce
in
without
complaining
—
as
something
that
has
assisted
in
the
development
of
whatever
is
good
in
the
present
,
and
which
will
itself
one
day
become
good
in
the
future
.
Indeed
it
is
not
too
much
to
say
that
all
things
,
in
a
certain
sense
,
existed
first
in
the
form
of
evil
.
It
was
not
till
after
the
Spirit
of
God
had
worked
on
the
primeval
matter
that
God
pronounced
the
world
to
be
“
very
good
.
”
‘And
so
,
if
we
consider
the
subject
thus
,
we
shall
learn
to
put
a
stop
to
all
those
fretful
wailings
over
the
badness
of
our
own
times
of
which
we
hear
so
much
—
wailings
over
the
unbelief
of
our
neighbours
,
the
corruption
of
society
,
the
misery
of
the
poor
,
the
luxury
of
the
rich
,
or
the
decline
of
commercial
morality
.
The
present
is
an
age
of
change
,
and
is
therefore
at
every
turn
presenting
to
us
some
new
feature
.
But
if
these
come
to
us
in
the
apparent
guise
of
evils
,
let
us
not
uselessly
bemoan
them
;
but
let
us
believe
that
they
are
,
even
if
we
cannot
see
that
it
is
so
,
but
the
beginnings
,
the
embryos
of
new
good
.
Indeed
,
by
the
eye
of
faith
,
even
in
the
present
day
,
may
be
discerned
the
beautiful
spectacle
of
good
actually
shining
through
evil
.
May
we
not
,
for
instance
,
discern
the
well-being
of
the
rich
through
the
misery
of
the
poor
?
and
again
,
the
honest
industry
of
the
poor
through
the
idleness
of
the
rich
?
‘If
,
then
,
these
things
be
so
,
surely
we
may
look
on
unmoved
at
the
great
changes
and
commotions
that
are
going
on
around
its
,
and
the
new
forms
that
society
,
and
thought
,
and
politics
are
assuming
,
even
although
for
the
moment
they
may
appear
threatening
.
And
if
in
this
great
storm
our
Master
have
fallen
asleep
,
and
no
longer
speak
audibly
to
us
,
let
us
not
be
of
little
faith
and
fearful
,
and
try
to
awaken
Him
with
our
foolish
clamours
;
but
let
us
trust
all
to
Him
,
and
follow
His
example
.
For
really
,
if
we
do
but
trust
in
God
,
there
is
no
ground
for
fear
,
but
“
all
things
work
together
for
good
to
him
that
believeth
.
”
And
,
however
the
matter
may
strike
us
at
first
sight
,
the
times
we
live
in
are
really
the
times
that
are
best
fitted
for
us
;
and
we
shall
see
,
if
we
will
but
think
soberly
,
that
we
could
not
,
as
a
whole
,
alter
anything
in
them
for
the
better
.
I
do
not
mean
that
we
have
not
each
of
us
his
own
work
marked
out
for
him
to
do
;
but
all
this
work
is
strictly
in
relation
to
things
as
they
are
.
God
has
given
to
us
the
general
conditions
under
which
we
are
to
serve
Him
,
and
these
are
the
best
and
indeed
the
only
conditions
for
us
.
Doubtless
,
if
we
each
do
the
duty
that
lies
before
us
,
these
conditions
will
be
slowly
and
insensibly
changed
by
us
;
but
we
shall
ourselves
change
also
,
as
well
as
the
conditions
;
what
I
mean
is
,
that
supposing
by
a
sudden
act
of
will
we
could
do
what
we
pleased
with
the
conditions
of
the
age
,
we
,
being
as
we
are
,
should
not
be
really
able
to
make
the
age
better
.
We
should
not
be
really
able
to
make
it
different
.
Any
Utopia
we
might
imagine
would
,
if
it
were
a
thinkable
one
,
be
only
our
own
age
in
a
masquerading
dress
.
For
we
cannot
escape
from
our
age
,
or
add
,
except
in
a
very
small
degree
,
anything
that
is
really
new
to
it
.
Nor
need
we
wish
to
do
so
.
Our
age
is
for
us
the
best
age
possible
.
We
are
its
children
,
and
it
is
our
only
true
parent
.
But
though
we
cannot
alter
our
time
at
a
stroke
,
so
to
speak
,
no
,
not
even
in
imagination
,
we
can
all
of
us
help
to
do
so
little
by
little
,
if
we
do
cheerfully
the
duties
that
are
set
before
us
.
And
if
we
do
this
,
which
is
what
Christ
bids
us
to
do
,
then
is
Christ
made
manifest
in
us
,
and
lives
in
the
hearts
of
every
one
of
us
;
and
in
a
far
higher
sense
than
any
mere
physical
one
,
He
is
risen
from
the
dead
.
And
if
He
be
not
so
risen
in
and
for
us
,
then
are
we
indeed
,
as
the
Apostle
says
,
“
of
all
men
most
miserable
!
”
‘Let
us
therefore
,
with
a
large
hope
for
the
future
,
and
a
cheerful
contentment
with
the
present
,
be
willing
to
leave
the
world
in
the
hands
of
God
,
knowing
that
He
has
given
us
what
conditions
and
what
circumstances
are
best
for
us
.
Let
us
see
all
things
in
God
,
and
let
us
become
in
Him
,
as
Plato
says
,
“
spectators
of
all
time
,
and
of
all
existence
.
”
And
thus
,
in
spite
of
the
difficulties
presented
to
us
by
“
all
the
evil
that
is
done
under
the
sun
”
we
shall
perceive
that
all
things
will
,
nay
must
,
come
right
in
God’s
own
time
;
and
the
apparent
dualism
of
good
and
evil
at
last
become
a
glorious
unity
of
good
.
But
let
us
remember
also
that
“
the
Kingdom
of
God
cometh
not
with
observation
;
”
and
I
would
conclude
my
sermon
with
certain
memorable
words
spoken
by
Christ
Himself
,
though
unfortunately
not
to
be
found
in
the
Gospels
,
but
preserved
to
us
by
Clement
of
Alexandria
.
“
The
Lord
,
”
Clement
tells
us
,
“
being
asked
when
His
kingdom
should
come
,
said
,
When
two
shall
be
one
,
and
that
which
is
without
as
that
which
is
within
,
and
the
male
with
the
female
—
neither
male
nor
female
.
”
‘
—
And
now
—
’
(
at
the
sound
of
this
word
the
whole
congregation
rose
automatically
to
their
feet
)
,
‘I
will
ask
you
,
’
the
Doctor
went
on
after
a
pause
,
‘to
conclude
this
morning’s
service
by
doing
what
I
trust
I
have
shown
that
all
here
may
sincerely
and
honestly
do
.
I
mean
,
I
will
ask
you
to
recite
after
me
the
Apostles’
Creed.’
This
appeal
took
the
whole
congregation
quite
aback
.
But
there
was
no
time
for
wonder
.
Dr.
Jenkinson
at
once
began
;
nor
was
his
voice
the
only
sound
in
the
theatre
.
Lady
Ambrose
,
pleased
,
after
all
that
she
had
heard
the
night
previous
,
to
make
public
profession
of
her
faith
,
especially
in
a
place
where
it
could
not
be
called
in
question
,
followed
the
Doctor
audibly
and
promptly
;
Miss
Prattle
followed
Lady
Ambrose
;
Lady
Violet
Gresham
,
who
was
busy
with
one
of
her
sleeve-links
,
followed
Miss
Prattle
;
Lady
Grace
,
from
quite
another
part
of
the
house
,
followed
Dr.
Jenkinson
on
her
own
account
;
Mr.
Stockton
repeated
the
first
clause
in
a
loud
voice
,
and
then
relapsed
into
marked
silence
;
Mr.
Luke
only
opened
his
lips
to
sigh
out
audibly
in
the
middle
a
disconsolate
‘Heigh
ho
!
’
Mr.
Storks
blew
his
nose
with
singular
vigour
through
the
whole
proceeding
;
Mrs.
Sinclair
,
just
towards
the
end
,
tapped
Leslie’s
arm
gently
with
her
fan
,
and
said
to
him
in
a
whisper
,
‘Do
you
really
believe
all
this
?
’
When
all
was
over
,
when
the
Doctor
had
solemnly
pronounced
the
last
‘Amen
,
’
he
looked
about
him
nervously
for
a
moment
,
as
if
the
question
of
how
to
retire
becomingly
suddenly
dawned
upon
him
.
Luckily
he
perceived
almost
directly
a
servant
standing
in
readiness
by
the
curtain
.
The
Doctor
frowned
slightly
at
the
man
;
made
a
slightly
impatient
gesture
at
him
;
and
Faust
and
the
young
witch
again
covered
the
preacher
from
the
eyes
of
his
congregation
.
BOOK
II
.
CHAPTER
II
.
The
blinds
were
half-down
at
luncheon
in
the
dining-room
,
to
keep
out
the
brilliant
summer
sun
.
The
guests
dropped
in
by
ones
and
twos
,
somewhat
tired
and
exhausted
by
the
divine
service
of
the
morning
;
and
the
sight
of
the
table
was
not
a
little
refreshing
to
them
,
as
it
shone
whitely
in
the
soft
gloom
,
with
its
flowers
and
ferns
,
and
its
day-lit
glimmer
of
glass
and
silver
.
Soon
,
however
,
a
piece
of
news
was
circulated
that
was
even
more
refreshing
than
the
luncheon
.
Dr.
Jenkinson
,
owing
to
his
late
exertions
,
and
the
gas-light
,
and
the
draughts
upon
the
stage
,
was
suffering
from
a
headache
,
which
inclined
him
to
keep
his
room
;
and
accordingly
an
unhopedfor
prospect
of
freely
discussing
the
sermon
dawned
brightly
upon
the
whole
party
.
Mr.
Stockton
,
who
had
been
much
struck
with
the
strictly
prosaic
style
of
Dr.
Jenkinson’s
discourse
,
and
who
had
been
secretly
contrasting
this
with
the
more
impassioned
character
of
his
own
mind
,
was
the
first
to
begin
.
‘The
sermon
was
perhaps
ingenious
,
’
he
said
,
turning
to
Lady
Ambrose
,
‘but
I’m
afraid
our
friend’s
forte
is
certainly
not
poetry.’
‘Surely
,
’
said
Donald
Gordon
with
extreme
solemnity
of
manner
and
only
a
slight
twinkle
in
his
eye
,
‘his
forte
is
something
far
better
.
Poetry
can
only
make
us
happy
for
a
little
while
.
Such
doctrines
as
we
have
heard
this
morning
ought
to
make
us
happy
always.’
As
for
Lady
Ambrose
,
to
whom
both
these
remarks
were
addressed
,
she
was
in
doubt
what
altogether
to
think
of
the
matter
.
More
than
half
her
heart
inclined
her
to
look
upon
Dr.
Jenkinson
as
a
valuable
ally
;
but
there
was
yet
,
all
the
while
,
a
fatal
something
