Practical Religion Part 1

Practical Religion.

by John Charles Ryle.

PREFACE

The volume now in the reader's hands is intended to be a companion to two other volumes which I have already published, ent.i.tled "Knots Untied," and "Old Paths."

"Knots Untied" consists of a connected series of papers, systematically arranged, about the princ.i.p.al points which form the subject of controversy among Churchmen in the present day. All who take interest in such disputed questions as the nature of the Church, the Ministry, Baptism, Regeneration, the Lord's Supper, the Real Presence, Wors.h.i.+p, Confession, and the Sabbath, will find them pretty fully discussed in "Knots Untied."

"Old Paths" consists of a similar series of papers about those leading doctrines of the Gospel which are generally considered necessary to salvation. The inspiration of Scripture, sin, justification, forgiveness, repentance, conversion, faith, the work of Christ, and the work of the Holy Spirit, are the princ.i.p.al subjects handled in "Old Paths."

The present volume contains a series of papers about "practical religion," and treats of the daily duties, dangers, experience, and privileges of all who profess and call themselves true Christians. Read in conjunction with another work I have previously put out, called "Holiness," I think it will throw some light on what every believer ought to be, to do, and expect.

One common feature will be found in all the three volumes. I avow it frankly at the outset, and will not keep it back for a moment. The standpoint I have tried to occupy, from first to last, is that of an Evangelical Churchman.

I say this deliberately and emphatically. I am fully aware that Evangelical churchmans.h.i.+p is not popular and acceptable in this day. It is despised by many, and has "no form or comeliness" in their eyes. To avow attachment to Evangelical views, in some quarters, is to provoke a sneer, and to bring on yourself the reproach of being an "unlearned and ignorant man." But none of these things move me. I am not ashamed of my opinions. After forty years of Bible-reading and praying, meditation and theological study, I find myself clinging more tightly than ever to "Evangelical" religion, and more than ever satisfied with it. It wears well: it stands the fire. I know no system of religion which is better.

In the faith of it I have lived for the third of a century, and in the faith of it I hope to die.

The plain truth is, that I see no other ground to occupy, and find no other rest for the sole of my foot. I lay no claim to infallibility, and desire to be no man's judge. But the longer I live and read, the more I am convinced and persuaded that Evangelical principles are the principles of the Bible, of the Articles and Prayer-book, and of the leading Divines of the reformed Church of England. Holding these views, I cannot write otherwise than I have written.

I now send forth this volume with an earnest prayer that G.o.d the Holy Ghost may bless it, and make it useful and helpful to many souls.

J. C. RYLE,

November, 1878. _Vicar of Stradbroke._

PRACTICAL RELIGION

I

SELF-INQUIRY

"_Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do._"--Acts xv. 36.

The text which heads this page contains a proposal which the Apostle Paul made to Barnabas after their first missionary journey. He proposed to revisit the Churches they had been the means of founding, and to see how they were getting on. Were their members continuing steadfast in the faith? Were they growing in grace? Were they going forward, or standing still? Were they prospering, or falling away?--"Let us go again and visit our brethren, and see how they do."

This was a wise and useful proposal. Let us lay it to heart, and apply it to ourselves in the nineteenth century. Let us search our ways, and find out how matters stand between ourselves and G.o.d. Let us "see how we do." I ask every reader of this volume to begin its perusal by joining me in self-inquiry. If ever self-inquiry about religion was needed, it is needed at the present day.

We live in an age of peculiar _spiritual privileges_. Since the world began there never was such an opportunity for a man's soul to be saved as there is in England at this time. There never were so many signs of religion in the land, so many sermons preached, so many services held in churches and chapels, so many Bibles sold, so many religious books and tracts printed, so many Societies for evangelizing mankind supported, so much outward respect paid to Christianity. Things are done everywhere now-a-days which a hundred years ago would have been thought impossible.

Bishops support the boldest and most aggressive efforts to reach the unconverted. Deans and Chapters throw open the naves of cathedrals for Sunday evening sermons! Clergy of the narrowest High Church School advocate special missions, and vie with their Evangelical brethren in proclaiming that going to church on Sunday is not enough to take a man to heaven. In short, there is a stir about religion now-a-days to which there has been nothing like since England was a nation, and which the cleverest sceptics and infidels cannot deny. If Romaine, and Venn, and Berridge, and Rowlands, and Grimshaw, and Hervey, had been told that such things would come to pa.s.s about a century after their deaths, they would have been tempted to say, with the Samaritan n.o.bleman,--"If the Lord should make windows of heaven might such a thing be." (2 Kings vii.

19.) But the Lord has opened the windows of heaven. There is more taught now-a-days in England of the real Gospel, and of the way of salvation by faith in Jesus Christ, in one week, than there was in a year in Romaine's time. Surely I have a right to say that we live in an age of spiritual privileges. But are we any better for it? In an age like this it is well to ask, "How do we do about our souls?"

We live in an age of peculiar _spiritual danger_. Never perhaps since the world began was there such an immense amount of mere outward profession of religion as there is in the present day. A painfully large proportion of all the congregations in the land consists of unconverted people, who know nothing of heart-religion, never come to the Lord's Table, and never confess Christ in their daily lives. Myriads of those who are always running after preachers, and crowding to hear special sermons, are nothing better than empty tubs, and tinkling cymbals, without a jot of real vital Christianity at home.[1] The parable of the sower is continually receiving most vivid and painful ill.u.s.trations. The way-side hearers, the stony-ground hearers, the th.o.r.n.y-ground hearers abound on every side.

1: It is curious and instructive to observe how history repeats itself, and how much sameness there is in the human heart in every age. Even in the Primitive Church, says Canon Robertson, "Many persons were found at church for the great Christian ceremonies, and at the theatres, or even at the temples, for the heathen spectacles. The ritual of the Church was viewed as a theatrical spectacle. The sermons were listened to as the display of rhetoricians; and eloquent preachers were cheered, with clapping of hands, stamping of feet, waving of handkerchiefs, cries of 'Orthodox,' 'Thirteenth Apostle,' and such like demonstrations, which such teachers as Chrysostom and Augustine tried to restrain, that they might persuade their flocks to a more profitable manner of hearing. Some went to Church for the sermon only, alleging that they could pray at home. And when the more attractive parts of the service were over, the great ma.s.s of the people departed without remaining for the eucharist."--Robertson's "Church History," B. II., ch. vi., p. 356.

The life of many religious professors, I fear, in this age, is nothing better than a continual course of spiritual dram-drinking. They are always morbidly craving fresh excitement; and they seem to care little what it is if they only get it. All preaching seems to come alike to them; and they appear unable to "see differences," so long as they hear what is clever, have their ears tickled, and sit in a crowd. Worst of all, there are hundreds of young unestablished believers who are so infected with the same love of excitement, that they actually think it a duty to be always seeking it. Insensibly almost to themselves, they take up a kind of hysterical, sensational, sentimental Christianity, until they are never content with the "old paths," and, like the Athenians, are always running after something new. To see a calm-minded young believer, who is not stuck up, self-confident, self-conceited, and more ready to teach than learn, but content with a daily steady effort to grow up into Christ's likeness, and to do Christ's work quietly and unostentatiously, at home, is really becoming almost a rarity! Too many young professors, alas, behave like young recruits who have not spent all their bounty money. They show how little deep root they have, and how little knowledge of their own hearts, by noise, forwardness, readiness to contradict and set down old Christians, and over-weening trust in their own fancied soundness and wisdom! Well will it be for many young professors of this age if they do not end, after being tossed about for a while, and "carried to and fro by every wind of doctrine,"

by joining some petty, narrow-minded, censorious sect, or embracing some senseless, unreasoning, crotchetty heresy. Surely in times like these there is great need for self-examination. When we look around us, we may well ask, "How do we do about our souls?"

In handling this question, I think the shortest plan will be to suggest a list of subjects for self-inquiry, and to go through them in order. By so doing I shall hope to meet the case of every one into whose hands this volume may fall. I invite every reader of this paper to join me in calm, searching self-examination, for a few short minutes. I desire to speak to myself as well as to you. I approach you not as an enemy, but as a friend. "My heart's desire and prayer to G.o.d is that you may be saved." (Rom. x. 1.) Bear with me if I say things which at first sight look harsh and severe. Believe me, he is your best friend who tells you the most truth.

(1) Let me ask, in the first place, _Do we ever think about our souls at all_? Thousands of English people, I fear, cannot answer that question satisfactorily. They never give the subject of religion any place in their thoughts. From the beginning of the year to the end they are absorbed in the pursuit of business, pleasure, politics, money, or self-indulgence of some kind or another. Death, and judgement, and eternity, and heaven, and h.e.l.l, and a world to come, are never calmly looked at and considered. They live on as if they were never going to die, or rise again, or stand at the bar of G.o.d, or receive an eternal sentence! They do not openly oppose religion, for they have not sufficient reflection about it to do so;--but they eat, and drink, and sleep, and get money, and spend money, as if religion was a mere fiction and not a reality. They are neither Romanists, nor Socinians, nor infidels, nor High Church, nor Low Church, nor Broad Church. They are just _nothing at all_, and do not take the trouble to have opinions. A more senseless and unreasonable way of living cannot be conceived; but they do not pretend to reason about it. They simply never think about G.o.d, unless frightened for a few minutes by sickness, death in their families, or an accident. Barring such interruptions, they appear to ignore religion altogether, and hold on their way cool and undisturbed, as if there were nothing worth thinking of except this world.

It is hard to imagine a life more unworthy of an immortal creature than such a life as I have just described, for it reduces a man to the level of a beast. But it is literally and truly the life of mult.i.tudes in England; and as they pa.s.s away their place is taken by mult.i.tudes like them. The picture, no doubt, is horrible, distressing, and revolting: but, unhappily, it is only too true. In every large town, in every market, on every stock-exchange, in every club, you may see specimens of this cla.s.s by scores,--men who think of everything under the sun except the one thing needful,--the salvation of their souls. Like the Jews of old they do not "consider their ways," they do not "consider their latter end;" they do not "consider that they do evil." (Isa. i. 3; Hag.

i. 7; Deut. x.x.xii. 29; Eccles. v. i.) Like Gallio they "care for none of these things:" they are not in their way. (Acts xviii. 17.) If they prosper in the world, and get rich, and succeed in their line of life, they are praised, and admired by their contemporaries. Nothing succeeds in England like success! But for all this they cannot live for ever.

They will have to die and appear before the bar of G.o.d, and be judged; and then what will the end be? When a large cla.s.s of this kind exists in our country, no reader need wonder that I ask whether he belongs to it.

If you do, you ought to have a mark set on your door, as there used to be a mark on a plague-stricken house two centuries ago, with the words, "Lord have mercy on us," written on it. Look at the cla.s.s I have been describing, and then look at your own soul.

(2) Let me ask, in the second place, _whether we ever do anything about our souls?_? There are mult.i.tudes in England who think occasionally about religion, but unhappily never get beyond thinking. After a stirring sermon,--or after a funeral,--or under the pressure of illness,--or on Sunday evening,--or when things are going on badly in their families,--or when they meet some bright example of a Christian,--or when they fall in with some striking religious book or tract,--they will at the time think a good deal, and even talk a little about religion in a vague way. But they stop short, as if thinking and talking were enough to save them. They are always meaning, and intending, and purposing, and resolving, and wis.h.i.+ng, and telling us that they "know" what is right, and "hope" to be found right at last, but they never attain to any _action_. There is no actual separation from the service of the world and sin, no real taking up the cross and following Christ, no positive _doing_ in their Christianity. Their life is spent in playing the part of the son in our Lord's parable, to whom the father said, "Go, work in my vineyard: and he answered, I go, sir, and went not." (Matt. xxi. 30.) They are like those whom Ezekiel describes, who liked his preaching, but never practised what he preached:--"They come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them.... And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not." (Ezek. x.x.xiii. 31, 32.) In a day like this, when hearing and thinking, without _doing_, is so common, no one can justly wonder that I press upon men the absolute need of self-examination. Once more, then, I ask my readers to consider the question of my text,--"How do we do about our souls?"

(3) Let me ask, in the third place, _whether we are trying to satisfy our consciences with a mere formal religion_? There are myriads in England at this moment who are making s.h.i.+pwreck on this rock. Like the Pharisees of old, they make much ado about the outward part of Christianity, while the inward and spiritual part is totally neglected.

They are careful to attend all the services of their place of wors.h.i.+p, and regular in using all its forms and ordinances. They are never absent from Communion when the Lord's Supper is administered. Sometimes they are most strict in observing Lent, and attach great importance to Saints' days. They are often keen partisans of their own Church, or sect, or congregation, and ready to contend with any one who does not agree with them. Yet all this time there is no _heart_ in their religion. Any one who knows them intimately can see with half an eye that their affections are set on things below, and not on things above; and that they are trying to make up for the want of inward Christianity by an excessive quant.i.ty of outward form. And this formal religion does them no real good. They are not satisfied. Beginning at the wrong end, by making the outward things first, they know nothing of inward joy and peace, and pa.s.s their lives in a constant struggle, secretly conscious that there is something wrong, and yet not knowing why. Well, after all, if they do not go on from one stage of formality to another, until in despair they take a fatal plunge, and fall into Popery! When professing Christians of this kind are so painfully numerous, no one need wonder if I press upon him the paramount importance of close self-examination. If you love life, do not be content with the husk, and sh.e.l.l, and scaffolding of religion. Remember our Saviour's words about the Jewish formalists of His day: "This people draweth nigh with their mouth, and honoureth Me with their lips, but their heart is far from Me. In vain do they wors.h.i.+p." (Matt. xv. 9.) It needs something more than going diligently to church, and receiving the Lord's Supper, to take our souls to heaven. Means of grace and forms of religion are useful in their way, and G.o.d seldom does anything for His church without them. But let us beware of making s.h.i.+pwreck on the very lighthouse which helps to show the channel into the harbour. Once more I ask, "How do we do about our souls?"

(4) Let me ask, in the fourth place, _whether we have received the forgiveness of our sins_? Few reasonable Englishmen would think of denying that they are sinners. Many perhaps would say that they are not so bad as many, and that they have not been so very wicked, and so forth. But few, I repeat, would pretend to say that they had always lived like angels, and never done, or said, or thought a wrong thing all their days. In short, all of us must confess that we are more or less "_sinners_," and, as sinners, are guilty before G.o.d; and, as guilty, we must be forgiven, or lost and condemned for ever at the last day.--Now it is the glory of the Christian religion that it provides for us the very forgiveness that we need,--full, free, perfect, eternal, and complete. It is a leading article in that well-known creed which most Englishmen learn when they are children. They are taught to say, "I believe in the forgiveness of sins." This forgiveness of sins has been purchased for us by the eternal Son of G.o.d, our Lord Jesus Christ. He has purchased it for us by coming into the world to be our Saviour, and by living, dying, and rising again, as our Subst.i.tute, in our behalf. He has bought it for us at the price of His own most precious blood, by suffering in our stead on the cross, and making satisfaction for our sins. But this forgiveness, great, and full, and glorious as it is, does not become the property of every man and woman, as a matter of course.

It is not a privilege which every member of a Church possesses, merely because he is a Churchman. It is a thing which each individual must receive for himself by his own personal faith, lay hold on by faith, appropriate by faith, and make his own by faith; or else, so far as he is concerned, Christ will have died in vain. "He that believeth on the Son hath everlasting life, and he that believeth not the Son shall not see life, but the wrath of G.o.d abideth on him." (John iii. 36.) No terms can be imagined more simple, and more suitable to man. As good old Latimer said, in speaking of the matter of justification, "It is but believe and have." It is only faith that is required; and faith is nothing more than the humble, heartfelt trust of the soul which desires to be saved. Jesus is able and willing to save; but man must come to Jesus and believe. All that believe are at once justified and forgiven: but without believing there is no forgiveness at all.

Now here is exactly the point, I am afraid, where mult.i.tudes of English people fail, and are in imminent danger of being lost for ever. They know that there is no forgiveness of sin excepting in Christ Jesus. They can tell you that there is no Saviour for sinners, no Redeemer, no Mediator, excepting Him who was born of the Virgin Mary, and was crucified under Pontius Pilate, dead, and buried. But here they stop, and get no further! They never come to the point of actually laying hold on Christ by faith, and becoming one with Christ and Christ in them.

They can say, He is a Saviour, but not 'my Saviour,'--a Redeemer, but not 'my Redeemer,'--a Priest, but not 'my Priest,'--an Advocate, but not 'my Advocate:' and so they live and die unforgiven! No wonder that Martin Luther said, "Many are lost because they cannot use possessive p.r.o.nouns." When this is the state of many in this day, no one need wonder that I ask men whether they have received the forgiveness of sins. An eminent Christian lady once said, in her old age,--"The beginning of eternal life in my soul, was a conversation I had with an old gentleman, who came to visit my father, when I was only a little girl. He took me by the hand one day, and said, 'My dear child, my life is nearly over, and you will probably live many years after I am gone.

But never forget two things. One is, that there is such a thing as having our sins forgiven while we live. The other is, that there is such a thing as knowing and feeling that we are forgiven.' I thank G.o.d I have never forgotten his words."--How is it with us? Let us not rest till we "know and feel," as the Prayer-book says, that we are forgiven. Once more let us ask,--In the matter of forgiveness of sins, "How do we do?"

(5) Let me ask, in the fifth place, _whether we know anything by experience of conversion to G.o.d_. Without conversion there is no salvation. "Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven."--"Except a man be born again, he cannot see the kingdom of G.o.d."--"If any man have not the Spirit of Christ, he is none of His."--"If any man be in Christ he is a new creature." (Matt. xviii. 3; John iii. 3; Rom. viii. 9; 2 Cor. v.

17.) We are all by nature so weak, so worldly, so earthly-minded, so inclined to sin, that without a thorough change we cannot serve G.o.d in life, and could not enjoy Him after death. Just as ducks, as soon as they are hatched, take naturally to water, so do children, as soon as they can do anything, take to selfishness, lying, and deceit; and none pray, or love G.o.d, unless they are taught. High or low, rich or poor, gentle or simple, we all need a complete change,--a change which it is the special office of the Holy Ghost to give us. Call it what you please,--new birth, regeneration, renewal, new creation, quickening, repentance,--the thing must be had if we are to be saved: and if we have the thing it will be _seen_.

Sense of sin and deep hatred to it, faith in Christ and love to Him, delight in holiness and longing after more of it, love to G.o.d's people and distaste for the things of the world,--these, these are the signs and evidences which always accompany conversion. Myriads around us, it may be feared, know nothing about it. They are, in Scripture language, dead, and asleep, and blind, and unfit for the kingdom of G.o.d. Year after year, perhaps, they go on repeating the words of the Creed, "I believe in the Holy Ghost;" but they are utterly ignorant of His changing operations on the inward man. Sometimes they flatter themselves they are born again, because they have been baptized, and go to church, and receive the Lord's Supper; while they are totally dest.i.tute of the marks of the new birth, as described by St. John in his first Epistle.

And all this time the words of Scripture are clear and plain,--"Except ye be converted, ye shall in no case enter the kingdom." (Matt. xviii.

3.) In times like these, no reader ought to wonder that I press the subject of conversion on men's souls. No doubt there are plenty of sham conversions in such a day of religious excitement as this. But bad coin is no proof that there is no good money: nay, rather it is a sign that there is some money current which is valuable, and is worth imitation.

Hypocrites and sham Christians are indirect evidence that there is such a thing as real grace among men. Let us search our own hearts then, and see how it is with ourselves. Once more let us ask, in the matter of conversion, "How do we do?"

(6) Let me ask, in the sixth place, _whether we know anything of practical Christian holiness_? It is as certain as anything in the Bible that "without holiness no man shall see the Lord." (Heb. xii. 14.) It is equally certain that it is the invariable fruit of saving faith, the real test of regeneration, the only sound evidence of indwelling grace, the certain consequence of vital union with Christ.--Holiness is not absolute perfection and freedom from all faults. Nothing of the kind!

The wild words of some who talk of enjoying "unbroken communion with G.o.d" for many months, are greatly to be deprecated, because they raise unscriptural expectations in the minds of young believers, and so do harm. Absolute perfection is for heaven, and not for earth, where we have a weak body, a wicked world, and a busy devil continually near our souls. Nor is real Christian holiness ever attained, or maintained, without a constant fight and struggle. The great Apostle, who said "I fight,--I labour,--I keep under my body and bring it into subjection" (1 Cor. ix. 27), would have been amazed to hear of _sanctification without personal exertion_, and to be told that believers only need to sit still, and everything will be done for them!

Yet, weak and imperfect as the holiness of the best saints may be, it is a real true thing, and has a character about it as unmistakable as light and salt. It is not a thing which begins and ends with noisy profession: it will be _seen_ much more than _heard_. Genuine Scriptural holiness will make a man do his duty at home and by the fireside, and adorn his doctrine in the little trials of daily life. It will exhibit itself in pa.s.sive graces as well as in active. It will make a man humble, kind, gentle, unselfish, good-tempered, considerate for others, loving, meek, and forgiving. It will not constrain him to go out of the world, and shut himself up in a cave, like a hermit. But it will make him do his duty in that state to which G.o.d has called him, on Christian principles, and after the pattern of Christ. Such holiness, I know well, is not common. It is a style of practical Christianity which is painfully rare in these days. But I can find no other standard of holiness in the Word of G.o.d,--no other which comes up to the pictures drawn by our Lord and His Apostles. In an age like this no reader can wonder if I press this subject also on men's attention. Once more let us ask,--In the matter of holiness, how is it with our souls? "How do we do?"

(7) Let me ask, in the seventh place, _whether we know anything of enjoying the means of grace_? When I speak of the means of grace, I have in my mind's eye five princ.i.p.al things,--the reading of the Bible, private prayer, public wors.h.i.+p, the sacrament of the Lord's Supper, and the rest of the Lord's day. They are means which G.o.d has graciously appointed, in order to convey grace to man's heart by the Holy Ghost, or to keep up the spiritual life after it has begun. As long as the world stands, the state of a man's soul will always depend greatly on the _manner and spirit_ in which he uses means of grace. The manner and spirit, I say deliberately and of purpose. Many English people use the means of grace regularly and formally, but know nothing of enjoying them: they attend to them as a matter of duty, but without a jot of feeling, interest, or affection. Yet even common sense might tell us that this formal, mechanical use of holy things, is utterly worthless and unprofitable. Our _feeling_ about them is just one of the many tests of the state of our souls. How can that man be thought to love G.o.d who reads about Him and His Christ, as a mere matter of duty, content and satisfied if he has just moved his mark onward over so many chapters?--How can that man suppose he is ready to meet Christ, who never takes any trouble to pour out his heart to Him in private as a Friend, and is satisfied with saying over a string of words every morning and evening, under the name of "prayer," scarcely thinking what he is about?--How could that man be happy in heaven for ever, who finds the Sunday a dull, gloomy, tiresome day,--who knows nothing of hearty prayer and praise, and cares nothing whether he hears truth or error from the pulpit, or scarcely listens to the sermon?--What can be the spiritual condition of that man whose heart never "burns within him,"

when he receives that bread and wine which specially remind us of Christ's death on the cross, and the atonement for sin? These inquiries are very serious and important. If means of grace had no other use, and were not mighty helps toward heaven, they would be useful in supplying a test of our real state in the sight of G.o.d. Tell me what a man does in the matter of Bible-reading and praying, in the matter of Sunday, public wors.h.i.+p, and the Lord's Supper, and I will soon tell you what he is, and on which road he is travelling. How is it with ourselves? Once more let us ask,--In the matter of means of grace, "How do we do?"

(8) Let me ask, in the eighth place, _whether we ever try to do any good in the world_? Our Lord Jesus Christ was continually "going about doing good," while He was on earth. (Acts x. 38.) The Apostles, and all the disciples in Bible times, were always striving to walk in His steps. A Christian who was content to go to heaven himself, and cared not what became of others, whether they lived happy and died in peace or not, would have been regarded as a kind of monster in primitive times, who had not the Spirit of Christ. Why should we suppose for a moment that a lower standard will suffice in the present day? Why should fig trees which bear no fruit be spared in the present day, when in our Lord's time they were to be cut down as "c.u.mberers of the ground"? (Luke xiii.

7.) These are serious inquiries, and demand serious answers.

There is a generation of professing Christians now-a-days, who seem to know nothing of caring for their neighbours, and are wholly swallowed up in the concerns of number one,--that is, their own and their family's.

They eat, and drink, and sleep, and dress, and work, and get money, and spend money, year after year; and whether others are happy or miserable, well or ill, converted or unconverted, travelling toward heaven or toward h.e.l.l, appear to be questions about which they are supremely indifferent. Can this be right? Can it be reconciled with the religion of Him who spoke the parable of the good Samaritan, and bade us "go and do likewise"? (Luke x. 37.) I doubt it altogether.