ritual, and dogmas which are consistent with sacramental religion; those who rejected sacramental dogmas have made new usages and institutions to fit their religious needs and experience. The latter school have drawn new deductions and inferences from the great principles of their creed and faith. The deductions thus made, when turned into injunctions or inhibitions, impose certain duties which are imperative and arbitrary. For instance, we are told that we must do a thing because the Bible says so, not because there is any rational relation between that act and self-realization. Nobody has ever done what the Bible says. What men have always done, if they tried to do right, was to conform to the mores of the group and the time. Monastic and Puritan sects have tried over and over again in the history of the Church to obey the Gospel injunctions. They begin by a protest against the worldliness of the Church. They always have to segregate themselves. Why? They must get out of the current mores of society and create an environment of their own where they can nurse a new body of mores within which the acts they desire to practice will be possible. They have always especially desired to create a society with the mores which they approved, and to do this they needed to control coming generations through their children or successors. No such effort has ever succeeded. All the churches and nearly all the Christian denominations have, until within a few years, resisted investigation of the truth of history and nature. They have yielded this position in part but not altogether; within a year we have heard of a movement in the Church of Rome to test and verify traditions about history and nature. So far it has been suppressed. In the mores of to-day of all the intelligent classes the investigation of truth is a leading feature, and with justice, since the wel-
