356 POPULAR SCIENCE MONTHLY. 



turned into a sort of a clock and wound up every morning before I got 

 out of bed, I should instantly close with the offer. The only freedom 

 I care about is the freedom to do right; the freedom to do wrong I am 

 ready to part with on the cheapest terms to any one who will take it of 

 me. But when the Materialists stray beyond the borders of their path, 

 and talk about there being nothing else in the world but Matter and 

 Forces and necessary laws, .... I decline to follow them." 



Huxley was no enemy to the existence of an Established Church. 



"I could conceive," he said, "the existence of an Established Church 

 which should be a blessing to the community. A church in which, 

 week by week, services should be devoted, not to the iteration of abstract 

 propositions in theology, but to the setting before men's minds of an 

 ideal of true, just and pure living; a place in which those who are weary 

 of the burden of daily cares should find a moment's rest in the contem- 

 plation of the higher life which is possible for all, though attained by 

 so few; a place in which the man of strife and of business should have 

 time to think how small, after all, are the rewards he covets compared 

 with peace and charity. Depend upon it, if such a Church existed, no 

 one would seek to disestablish it." 



It seems to me that he has here very nearly described the Church 

 of Stanley, of Jowett, and of Kingsley. 



Sir W. Flower justly observed that "if the term 'religious' be 

 limited to acceptance of the formularies of one of the current creeds of 

 the world, it cannot be applied to Huxley; but no one could be intimate 

 with him without feeling that he possessed a deep reverence for 'what- 

 soever things are true, whatsoever things are honest, whatsoever things 

 are just, whatsoever things are pure, whatsoever things are lovely, what- 

 soever things are of good report,' and an abhorrence of all that is the re- 

 verse of these; and that, although he found difficulty in expressing it in 

 definite words, he had a pervading sense of adoration of the infinite, 

 very much akin to the highest religion." 



Lord Shaftesbury records that "Professor Huxley has this definition 

 of morality and religion: 'Teach a child what is wise, that is morality. 

 Teach him what is wise and beautiful, that is religion!' Let no one 

 henceforth despair of making things clear and of giving explanations!" 

 ('Life and Works,' iii., 282). 



I doubt, indeed, whether the debt which Eeligion owes to Science 

 has yet been adequately acknowledged. 



The real conflct — for conflict there has been and is — is not between 

 Science and Eeligion, but between Science and Superstition. A disbe- 

 lief in the goodness of God led to all the horrors of the Inquisition. 

 Throughout the Middle Ages and down almost to our own times, as 

 Lecky has so powerfully shown, the dread of witchcraft hung like a 

 black pall over Christianity. Even so great and good a man as Wesley 



