anditisthisscepticismwhichcausesthatdreadofinquiryshownbyReligion
　　whenfacetofacewithScience。Obligedtoabandononebyonethesuperstitions
　　itoncetenaciouslyheld，anddailyfindingothercherishedbeliefsmore
　　andmoreshaken，Religionsecretlyfearsthatallthingsmaysomedaybe
　　explained;andthusitselfbetraysalurkingdoubtwhetherthatIncomprehensibleCauseofwhichitisconscious，isreallyincomprehensible。OfReligionthen，wemustalwaysremember，thatamiditsmanyerrorsand
　　corruptionsithasassertedanddiffusedasupremeverity。Fromthefirst，
　　therecognitionofthissupremeverity，inhoweverimperfectamanner，has
　　beenitsvitalelement;anditschiefdefects，onceextremebutgradually
　　diminishing，havebeenitsfailurestorecognizeinfullthatwhichitrecognized
　　inpart。ThetrulyreligiouselementofReligionhasalwaysbeengood;that
　　whichhasproveduntenableindoctrineandviciousinpractice，hasbeenitsirreligiouselement;andfromthisithasbeenundergoingpurification。§29。Andnowobservethattheagentwhichhaseffectedthepurification
　　hasbeenScience。Onbothsidesthisfactisoverlooked。Religionignores
　　itsimmensedebttoScience;andScienceisscarcelyatallconscioushow
　　muchReligionowesit。YetitisdemonstrablethateverystepbywhichReligion
　　hasprogressedfromitsfirstlowconceptiontothecomparativelyhighone
　　nowreached，Sciencehashelpedit，orratherforcedit，totake;andthatevennow，Scienceisurgingfurtherstepsinthesamedirection。WhenweincludeunderthenameSciencealldefiniteknowledgeoftheorder
　　existingamongphenomena，itbecomesmanifestthatfromtheoutset，thediscovery
　　ofanestablishedorderhasmodifiedthatconceptionofdisorderorundetermined
　　order，whichunderlieseverysuperstition。Asfastasexperienceprovesthat
　　certainfamiliarchangesalwayspresentthesamesequences，therebegins
　　tofadefromthemindtheconceptionofspecialpersonalitiestowhosevariable
　　willstheywerebeforeascribed。Andwhen，stepbystep，accumulatingobservations
　　dothelikewiththelessfamiliarchanges，asimilarmodificationofbelieftakesplacerespectingthem。Whilethisprocessseemstothosewhoeffectit，andthosewhoundergo
　　it，ananti—religiousone，itisreallythereverse。Insteadofthespecific
　　comprehensibleagencybeforeassigned，thereissubstitutedalessspecific
　　andlesscomprehensibleagency;andthoughthis，standinginoppositionto
　　thepreviousone，cannotatfirstcallforththesamefeeling，yet，asbeing
　　lesscomprehensible，itmusteventuallycallforththisfeelingmorefully。
　　Takeaninstance。OfoldtheSunwasregardedasthechariotofagod，drawn
　　byhorses。Howfartheideathusgrosslyexpressedwasidealized，weneed
　　notinquire。Itsufficestoremarkthatthisaccountingfortheapparent
　　motionoftheSunbyanagencylikecertainvisibleterrestrialagencies，
　　reducedadailywondertothelevelofthecommonestintellect。When，many
　　centuriesafter，Copernicushavingenunciatedtheheliocentrictheoryof
　　thesolarsystem，Keplerdiscoveredthattheorbitsoftheplanetsareellipses，
　　andthattheplanetsdescribeequalareasinequaltimes，heconcludedthat
　　ineachofthemtheremustexistaspirittoguideitsmovements。Herewe
　　seethatwiththeprogressofScience，therehaddisappearedtheideaof
　　agrossmechanicaltraction，suchaswasfirstassignedinthecaseofthe
　　Sun;butthatwhileforthecelestialmotionstherewassubstitutedaless—easily
　　conceivableforce，itwasstillthoughtneedfultoassumepersonalagents
　　ascausesoftheregularirregularityofthemotions。When，finallyitwas
　　provedthattheseplanetaryrevolutionswithalltheirvariationsanddisturbances，
　　conformtooneuniversallaw——whenthepresidingspiritswhichKeplerconceived
　　weresetaside，andtheforceofgravitationputintheirplaces;thechange
　　wasreallytheabolitionofanimaginableagency，andthesubstitutionof
　　anunimaginableone。Forthoughthelawofgravitationiswithinourmental
　　grasp，itisimpossibletorealizeinthoughttheforceofgravitation。Newton
　　himselfconfessedtheforceofgravitationtobeincomprehensiblewithout
　　theintermediationofanether;and，aswehavealreadyseen，（§18），
　　theassumptionofanetherdoesnothelpus。ThusitiswithScienceingeneral。
　　Itsprogressingroupingparticularrelationsofphenomenaunderlaws，and
　　thesespeciallawsunderlawsmoreandmoregeneral，isofnecessityaprogress
　　tocausesmoreandmoreabstract。Andcausesmoreandmoreabstract，are
　　ofnecessitycauseslessandlessconceivable;sincetheformationofan
　　abstractconceptioninvolvesthedroppingofcertainconcreteelementsof
　　thought。Hencethemostabstractconception，towhichScienceisslowlyapproaching，
　　isonethatmergesintotheinconceivableorunthinkable，bythedropping
　　ofallconcreteelementsofthought。Andsoisjustifiedtheassertionthat
　　thebeliefswhichSciencehasforceduponReligion，havebeenintrinsicallymorereligiousthanthosewhichtheysupplanted。Science，however，likeReligion，hasbutveryincompletelyfulfilledits
　　office。AsReligionhasfallenshortofitsfunctioninsofarasithas
　　beenirreligious;sohasSciencefallenshortofitsfunctioninsofaras
　　ithasbeenunscientific。Letusnotetheseveralparallelisms。Initsearlier
　　stagesScience，whileitbegantoteachtheconstantrelationsofphenomena，
　　andthusdiscreditedthebeliefinseparatepersonalitiesasthecausesof
　　them，itselfsubstitutedthebeliefincasualagencieswhich，ifnotpersonal，
　　wereyetconcrete。Whencertainfactsweresaidtoshow"Nature'sabhorrence
　　ofavacuum，"whenthepropertiesofgoldwereexplainedasduetosome
　　entitycalled"aureity，"andwhenthephenomenaoflifewereattributed
　　to"avitalprinciple;"therewassetupamodeofinterpreting
　　thefactswhich，whileantagonistictothereligiousmode，becauseassigning
　　otheragencies，wasalsounscientific，becauseitassumedaknowledgeof
　　thataboutwhichnothingwasknown。Havingabandonedthesemetaphysicalagencies
　　——havingseenthattheyarenotindependentexistences，butmerelyspecial
　　combinationsofgeneralcauses，Sciencehasmorerecentlyascribedextensive
　　groupsofphenomenatoelectricity，chemicalaffinity，andotherlikegeneral
　　powers。Butinspeakingoftheseasultimateandindependententities，Science
　　haspreservedsubstantiallythesameattitudeasbefore。Accountingthus
　　forallphenomena，ithasnotonlymaintaineditsseemingantagonismtoReligion，
　　byallegingagenciesofaradicallyunlikekind;but，insofarasithas
　　tacitlyimplieditscomprehensionoftheseagencies，ithascontinuedunscientific。
　　Atthepresenttime，however，themostadvancedmenofscienceareabandoning
　　theselaterconceptions，astheirpredecessorsabandonedtheearlierones。
　　Magnetism，heat，light，etc。，whichwereearlyinthecenturyspokenofas
　　somanydistinctimponderables，physicistsnowregardasdifferentmodes
　　ofmanifestationofsomeoneuniversalforce;andinsoregardingthemare
　　ceasingtothinkofthisforceascomprehensible。Ineachphaseofitsprogress，
　　Sciencehasthusstoppedshortwithsuperficialsolutions——hasunscientifically
　　neglectedtoaskwhatwerethenaturesoftheagentsitfamiliarlyinvoked。
　　Thoughineachsucceedingphaseithasgonealittledeeper，andmergedits
　　supposedagentsinmoregeneralandabstractones，ithasstill，asbefore，
　　restedcontentwiththeseaSiftheywereascertainedrealities。Andthis，
　　whichhasallalongbeenanunscientificcharacteristicofScience，hasallalongbeenapart—causeofitsconflictwithReligion。§30。ThusfromtheoutsetthefaultsofbothReligionandScience
　　havebeenthefaultsofimperfectdevelopment。Originallyamererudiment，
　　eachhasbeengrowingmorecomplete;theviceofeachhasinalltimesbeen
　　itsincompleteness;thedisagreementsbetweenthemhavebeenconsequences
　　oftheirincompleteness;andastheyreachtheirfinalformstheycomeintoharmony。Theprogressofintelligencehasthroughoutbeendual。Thoughithasnot
　　seemedsotothosewhomadeit，everystepinadvancehasbeenasteptowards
　　boththenaturalandthesupernatural。Thebetterinterpretationofeach
　　phenomenonhasbeen，ontheonehand，therejectionofacausethatwasrelatively
　　conceivableinitsnaturebutunknownintheorderofitsactions，and，on
　　theotherhand，theadoptionofacausethatwasknownintheorderofits
　　actionsbutrelativelyinconceivableinitsnature。Thefirstadvanceinvolved
　　theconceptionofagencieslessassimilabletothefamiliaragenciesofmen
　　andanimals，andthereforelessunderstood;while，atthesametime，such
　　newly—conceivedagencies，insofarastheyweredistinguishedbytheiruniform
　　effects，werebetterunderstoodthanthosetheyreplaced。Allsubsequent
　　advancesdisplaythesameresult;andthustheprogresshasbeenasmuch
　　towardstheestablishmentofapositivelyunknownastowardstheestablishment
　　ofapositivelyknown。Thoughasknowledgeadvances，unaccountableandseemingly
　　supernaturalfactsarebroughtintothecategoryoffactsthatareaccountable
　　ornatural;yet，atthesametime，allaccountableornaturalfactsareproved
　　tobeintheirultimategenesisunaccountableandsupernatural。Andsothere
　　arisetwoantitheticalstatesofmind，answeringtotheoppositesidesof
　　thatexistenceaboutwhichwethink。WhileourconsciousnessofNatureunder
　　theoneaspectconstitutesScience，ourconsciousnessofitundertheotheraspectconstitutesReligion。Inotherwords，ReligionandSciencehavebeenundergoingaslowdifferentiation，
　　andtheirconflictshavebeenduetotheimperfectseparationoftheirspheres
　　andfunctions。Religionhas，fromthefirst，struggledtounitemoreorless
　　sciencewithitsnescience;Sciencehas，fromthefirst，keptholdofmore
　　orlessnescienceasthoughitwereapartofscience。Solongastheprocess
　　ofdifferentiationisincomplete，moreorlessofantagonismmustcontinue。
　　Graduallyasthelimitsofpossiblecognitionareestablished，thecauses
　　ofconflictwilldiminish。AndapermanentpeacewillbereachedwhenScience
　　becomesfullyconvincedthatitsexplanationsareproximateandrelative，
　　whileReligionbecomesfullyconvincedthatthemysteryitcontemplatesisultimateandabsolute。ReligionandSciencearethereforenecessarycorrelatives。Tocarryfurther
　　ametaphorbeforeused，theyarethepositiveandnegativepolesofthought;
　　ofwhichneithercangaininintensitywithoutincreasingtheintensityoftheother。§31。SomedoindeedallegethatthoughtheUltimateCauseofthings
　　cannotreallybeconceivedbyusashavingspecifiedattributes，itisyet
　　incumbentuponustoassertthoseattributes。Thoughtheformsofourconsciousness
　　aresuchthattheAbsolutecannotinanymannerordegreebebroughtwithin
　　them，weareneverthelesstoldthatwemustrepresenttheAbsolutetoourselves
　　ashavingcertaincharacters。AswritesMr。Mansel，intheworkfromwhich
　　Ihavealreadyquotedlargely——"Itisourduty，then，tothinkofGodaspersonal;anditisourdutytobelievethatHeisinfinite。"Nowiftherebeanymeaningintheforegoingarguments，dutyrequires
　　usneithertoaffirmnordenypersonality。Ourdutyistosubmitourselves
　　totheestablishedlimitsofourintelligence，andnotperverselytorebel
　　againstthem。Letthosewhocan，believethatthereiseternalwarsetbetween
　　ourintellectualfacultiesandourmoralobligations。I，forone，admitnosuchradicalviceintheconstitutionofthings。Thiswhichtomostwillseemanessentiallyirreligiousposition，isan
　　essentiallyreligiousone——nayisthereligiousone，towhich，asalready
　　shown，allothersarebutapproximations。Intheestimateitimpliesofthe
　　UltimateCause，itdoesnotfallshortofthealternativeposition，butexceeds
　　it。Thosewhoespousethisalternativeposition，assumethatthechoiceis
　　betweenpersonalityandsomethinglowerthanpersonality;whereasthechoice
　　isratherbetweenpersonalityandsomethingthatmaybehigher。Isitnot
　　possiblethatthereisamodeofbeingasmuchtranscendingIntelligence
　　andWill，asthesetranscendmechanicalmotion？Doubtlesswearetotally
　　unabletoimagineanysuchhighermodeofbeing。Butthisisnotareason
　　forquestioningitsexistence;itisratherthereverse。Havewenotseen
　　howutterlyunableourmindsaretoformevenanapproachtoaconception
　　ofthatwhichunderliesallphenomena？Isitnotprovedthatwefailbecause
　　oftheincompetencyoftheConditionedtograsptheUnconditioned？Does
　　itnotfollowthattheUltimateCausecannotinanyrespectbeconceived
　　becauseitisineveryrespectgreaterthancanbeconceived？Andmaywe
　　notthereforerightlyrefrainfromassigningtoitanyattributeswhatever，
　　onthegroundthatsuchattributes，derivedastheymustbefromourown
　　natures，arenotelevationsbutdegradations？Indeeditseemsstrangethat
　　menshouldSupposethehighestworshiptolieinassimilatingtheobject
　　oftheirworshiptothemselves。Notinassertingatranscendentdifference，
　　butinassertingacertainlikeness，consiststheelementoftheircreed
　　whichtheythinkessential。Itistruethatfromthetimewhentherudest
　　savagesimaginedthecausesofthingstobepersonslikethemselvesbutinvisible，
　　downtoourowntime，thedegreeofassumedlikenesshasbeendiminishing。
　　Butthoughabodilyformandsubstancesimilartothatofman，haslongsince
　　ceased，amongcultivatedraces，tobealiterally—conceivedattributeof
　　theUltimateCause——thoughthegrosserhumandesireshavebeenalsorejected
　　asunfitelementsoftheconception——thoughthereissomehesitationin
　　ascribingeventhehigherhumanfeelings，saveinidealizedshapes;yetit
　　isstillthoughtnotonlyproper，butimperative，toascribethemostabstract
　　qualitiesofournature。TothinkoftheCreativePowerasinallrespects
　　anthropomorphous，isnowconsideredimpiousbymenwhoyetholdthemselves
　　boundtothinkoftheCreative。Powerasinsomerespectsanthropomorphous;
　　andwhodonotseethattheoneproceedingisbutanevanescentformofthe
　　other。Andthen，mostmarvellousofall，thiscourseispersistedineven
　　bythosewhocontendthatwearewhollyunabletoframeanyconceptionwhatever
　　oftheCreativePower。Afterithasbeenshownthateverysuppositionrespecting
　　thegenesisoftheUniversecommitsustoalternativeimpossibilitiesof
　　thought——afterithasbeenshownwhybytheveryconstitutionofourminds，
　　wearedebarredfromthinkingoftheAbsolute;itisstillassertedthat
　　weoughttothinkoftheAbsolutethusandthus。Inallwayswefindthrust
　　onusthetruth，thatwearenotpermittedtoknow——nayarenotevenpermitted
　　toconceivethatRealitywhichisbehindtheveilofAppearance;andyet
　　itissaidtobeourdutytobelieve（andinsofartoconceive）thatthis
　　Realityexistsinacertaindefinedmanner。Shallwecallthisreverence？orshallwecallitthereverse？Volumesmightbewrittenupontheimpietyofthepious。Throughtheprinted
　　andspokenthoughtsofreligiousteachers，mayeverywherebetracedaprofessed
　　familiaritywiththeultimatemysteryofthings，which，tosaytheleast
　　ofit，isanythingbutcongruouswiththeaccompanyingexpressionsofhumility。
　　Theattitudethusassumedcanbefitlyrepresentedonlybyfurtherdeveloping
　　asimilelongcurrentintheologicalcontroversies——thesimileofthewatch。
　　Ifforamomentwemadethegrotesquesuppositionthatthetickingsandother
　　movementsofawatchconstitutedakindofconsciousness;andthatawatch
　　possessedofsuchaconsciousness，insistedonregardingthewatchmaker's
　　actionsasdeterminedlikeitsownbyspringsandescapements;weshould
　　simplycompleteaparallelofwhichreligiousteachersthinkmuch。Andwere
　　wetosupposethatawatchnotonlyformulatedthecauseofitsexistence
　　inthesemechanicalterms，butheldthatwatcheswereboundoutofreverence
　　sotoformulatethiscause，andevenvituperated，asatheisticwatches，any
　　thatdidnotventuresotoformulateit;weshouldmerelyillustratethe
　　presumptionoftheologiansbycarryingtheirownargumentastepfurther。
　　Afewextractswillbringhometothereaderthejusticeofthiscomparison。
　　Wearetold，forexample，byoneofhighreputeamongreligiousthinkers
　　thattheUniverseis"themanifestationandabodeofaFreeMind，like
　　ourown;embodyingHispersonalthoughtinitsadjustments，realizingHis
　　ownidealinitsphenomena，justasweexpressourinnerfacultyandcharacter
　　throughthenaturallanguageofanexternallife。Inthisview，weinterpret
　　NaturebyHumanity;wefindthekeytoheraspectsinsuchpurposesandaffections
　　asourownconsciousnessenablesustoconceive;welookeverywhereforphysical
　　signalsofanever—livingWill;anddeciphertheuniverseastheautobiography
　　ofanInfiniteSpirit，repeatingitselfinminiaturewithinourFiniteSpirit。"
　　Thesamewritergoesstillfurther。Henotonlythusparallelstheassimilation
　　ofthewatchmakertothewatch，——henotonlythinksthecreatedcan"decipher"
　　"theautobiography"oftheCreating;butheassertsthatthenecessary
　　limitstotheonearenecessarylimitstotheother。Theprimaryqualities
　　ofbodies，hesays，"belongeternallytothematerialdatumobjective
　　toGod"andcontrolhisacts;whilethesecondaryonesare"products
　　ofpureInventiveReasonandDeterminingWill"——constitute"the
　　realmofDivineoriginality。"***"WhileonthisSecondaryfield
　　HisMindandoursarethuscontrasted，theymeetinresemblanceagainupon
　　thePrimary;fortheevolutionsofdeductiveReasonthereisbutonetrack
　　possibletoallintelligences;nomerumarbitriumcaninterchangethefalse
　　andtrue，ormakemorethanonegeometry，oneschemeofpurePhysics，for
　　allworlds;andtheOmnipotentArchitectHimself，inrealizingtheKosmical
　　conception，inshapingtheorbitsoutofimmensityanddeterminingseasons
　　outofeternity，couldbutfollowthelawsofcurvature，measureandproportion。"
　　ThatistosaytheUltimateCauseislikeahumanmechanic，notonlyas"shaping"
　　the"materialdatumobjectiveto"Him，butalsoasbeingobliged
　　toconformtothenecessarypropertiesofthatdatum。Noristhisall。There
　　followssomeaccountof"theDivinepsychology，"totheextent
　　ofsayingthat"welearn""thecharacterofGod——theorder
　　ofaffectionsinHim"from"thedistributionofauthorityinthe
　　hierarchyofourimpulses。"Inotherwords，itisallegedthattheUltimate
　　Causehasdesiresthataretobeclassedashigherandlowerlikeourown。*
　　Everyonehasheardofthekingwhowishedhehadbeenpresentatthecreation
　　oftheworld，thathemighthavegivengoodadvice。Hewashumble，however，
　　comparedwiththosewhoprofesstounderstandnotonlytherelationofthe
　　Creatingtothecreated，butalsohowtheCreatingisconstituted。Andyet
　　thistranscendentaudacity，whichthinkstopenetratethesecretsofthe
　　Powermanifestedthroughallexistence——nay，eventostandbehindthat
　　Powerandnotetheconditionstoitsaction——thisitiswhichpassescurrent
　　aspiety！Maywenotaffirmthatasincererecognitionofthetruththat
　　ourownandallotherexistenceisamysteryabsolutelybeyondourcomprehension，containsmoreoftruereligionthanallthedogmatictheologyeverwritten？Meanwhileletusrecognizewhateverofpermanentgoodthereisinthese
　　persistentattemptstoframeconceptionsofthatwhichcannotbeconceived。
　　Fromthebeginningithasbeenonlythroughthesuccessivefailuresofsuch
　　conceptionstosatisfythemind，thathigherandhigheroneshavebeengradually
　　reached;anddoubtless，theconceptionsnowcurrentareindispensableas
　　transitionalmodesofthought。Evenmorethanthismaybewillinglyconceded。
　　Itispossible，nayprobable，thatundertheirmostabstractforms，ideas
　　ofthisorderwillalwayscontinuetooccupythebackgroundofourconsciousness。
　　Verylikelytherewilleverremainaneedtogiveashapetothatindefinite
　　senseofanUltimateExistence，whichformsthebasisofourintelligence。
　　Weshallalwaysbeunderthenecessityofcontemplatingitassomemodeof
　　being;thatis——ofrepresentingittoourselvesinsomeformofthought，
　　howevervague。Andweshallnoterrindoingthissolongaswetreatevery
　　notionwethusframeasmerelyasymbol。Perhapstheconstantformationof
　　suchsymbolsandconstantrejectionofthemasinadequate，maybehereafter，
　　asithashithertobeen，ameansofdiscipline。Perpetuallytoconstruct
　　ideasrequiringtheutmoststretchofourfaculties，andperpetuallytofind
　　thatsuchideasmustbeabandonedasfutileimaginations，mayrealizeto
　　usmorefullythananyothercourse，thegreatnessofthatwhichwevainly
　　strivetograsp。Bycontinuallyseekingtoknowandbeingcontinuallythrown
　　backwithadeepenedconvictionoftheimpossibilityofknowing，wemaykeep
　　alivetheconsciousnessthatitisalikeourhighestwisdomandourhighestdutytoregardthatthroughwhichallthingsexistasTheUnknowable。§32。Animmensemajoritywillrefuse，withmoreorlessofindignation，
　　abeliefseemingtothemsoshadowyandindefinite。"Youofferus，"
　　theywillsay，"anunthinkableabstractioninplaceofaBeingtowards
　　whomwemayentertaindefinitefeelings。ThoughwearetoldthattheAbsolute
　　istheonlyreality，yetsincewearenotallowedtoconceiveit，itmight
　　aswellbeapurenegation。InsteadofaPowerwhichwecanregardashaving
　　somesympathywithus，youwouldhaveuscontemplateaPowertowhichno
　　emotionwhatevercanbeascribed。Andsowearetobedeprivedofthevery
　　substanceofourfaith。"Thiskindofprotestofnecessityaccompanies
　　everychangefromalowercreedtoahigher。Thebeliefinacommunityof
　　naturebetweenhimselfandtheobjectofhisworship，hasalwaysbeento
　　Manasatisfactoryone;andhehasalwaysacceptedwithreluctancethose
　　successivelylessconcreteconceptionswhichhavebeenforceduponhim。Doubtless，
　　inalltimesandplaces，ithasconsoledthebarbariantothinkofhisdeities
　　aslikehimselfinnature，thattheymightbebribedbyofferingsoffood;
　　andtheassurancethatdeitiescouldnotbesopropitiatedmusthavebeen
　　repugnant，becauseitdeprivedhimofaneasymethodofgainingsupernatural
　　protection。TotheGreeksitwasmanifestlyasourceofcomfortthatonoccasions
　　ofdifficultytheycouldobtain，throughoracles，theadviceoftheirgods，
　　——naymightevengetthepersonalaidoftheirgodsinbattle;anditwas
　　probablyaverygenuineangerwhichtheyvisiteduponphilosopherswhocalled
　　inquestionthesegrossideasoftheirmythology。Areligionwhichteaches
　　theHindoothatisisimpossibletopurchaseeternalhappinessbyplacing
　　himselfunderthewheelofJuggernaut，canscarcelyfailtoseemacruel
　　onetohim;sinceitdepriveshimofthepleasurableconsciousnessthathe
　　canatwillexchangemiseriesforjoys。Norisitlessclearthattoour
　　Catholicancestors，thebeliefsthatcrimescouldbecompoundedforbythe
　　buildingofchurches，thattheirownpunishmentsandthoseoftheirrelatives
　　couldbeabridgedbythesayingofmasses，andthatdivineaidorforgiveness
　　mightbegainedthroughtheintercessionofsaints，werehighlysolacing
　　ones;andthatProtestantism，insubstitutingtheconceptionofaGodso
　　comparativelyunlikethemselvesasnottobeinfluencedbysuchmethods，
　　musthaveappearedhardandcold。Naturallytherefore，wemustexpectafurther
　　stepinthesamedirectiontomeetwithasimilarresistancefromoutraged
　　sentiments。