poorly provided: but if somewhat else be our business and duty, we may, notwithstanding our ignorance, be well enough furnished for it and the observation of our ignorance may be of assistance to us in the discharge of it.

Let us then consider, what are the consequences of this knowledge and observation of our own ignorance, and the reflection it leads us to.

We may learn from it, with what temper of mind a man ought to inquire into the subject of religion; namely, with expectation of finding difficulties, and with a disposition to take up and rest satisfied with any evidence whatever which is real.

He should beforehand expect things mysterious, and such as he will not be able thoroughly to comprehend, or go to the bottom of. To expect a distinct comprehensive view of the whole subject, clear of difficulties and objections, is to forget our nature and condition; neither of which admit of such knowledge, with respect to any science whatever. And to inquire with this expectation, is not to inquire as A MAN, but as one of another order of creatures.—Bp. BUTLER, Serm. Ignorance of Man.

And let us take warning from the words of S. Paul,

Beware, lest any man spoil you through philosophy (dià τñs φιλοσοφίας) and vain deceit (καὶ κενῆς ἀπάτης), after the tradition of men, after the rudiments of the world, and NOT AFTER CHRIST.' -Col. ii. 8.

And again,-.

He speaks of men in his day 'intruding into (Eußareúwv) things which he hath not seen, vainly puffed up (eikn ovorovμevos) by his Heshly mind (ὑπὸ τοῦ νοός τῆς σαρκὸς αὑτοῦ).—Col. ii. 18.

Religion consists in submission and resignation to the Divine will. Our condition in this world is a school of exercise for this temper; and our ignorance, the shallowness of our reason, the temptations, difficulties, afflictions, which we are exposed to--all

equally contribute to make it so.-BP. BUTLER, Serm. Ignorance of Man.

What man's HIGHER BEING really consists of is UN

KNOWN.

What INVISIBLE WORLD influences man now is UNKNOWN.

And so

I. DEATH (p. 435),

2. THE INTERMEDIATE STATE (p. 465),

3. THE MILLENNIUM (p. 472),

4. THE RESURRECTION (p. 474),

5. THE JUDGMENT (p. 485),

6. HELL (p. 491), and

7. HEAVEN (p. 502),

are all involved in shadow, and upon these subjects we CAN only take the mysterious words of REVELATION for our assurance now, and trust to future insight in a great hereafter.

Remembering the words of S. Paul in 1 Cor. xiii. 12:——

For now (γὰρ ἄρτι) we see through a glass darkly (ev aiviyμarı), but then face to face; now I know in part (éк μépovs); but then shall I know (¿ñɩyvwooμai) even as also I am known.

And in 2 Cor. iii. 18 :—

But we all with open face beholding as in a glass (KаTOTTρióμEvo) the glory of the Lord are changed into the same image from glory to glory, even as by the Spirit of the Lord (aπò Kupiov Πνεύματος).

If I may be permitted to offer a suggestion as to the use of this book, it would be this,

If, after the consideration of THE INTRODUCTION, the reader would carefully VERIFY EACH SCRIPTURAL REFERENCE (taking a few passages every day), I think he would find thought to occupy him during the whole year.

And if at SPECIAL SEASONS in his own life, or in the lives of those with whom he is brought into contact, he would consider

I. HOLY BAPTISM (p. 400),

2. CONFIRMATION (p. 416),
3. HOLY COMMUNION (p. 421),
4. DEATH (p. 435), &c.,

and if on SUNDAYS AND HOLY DAYS he would consult THE ORDER OF THE EPISTLES AND GOSPELS FOR SUNDAYS AND HOLY DAYS taken from our English Prayerbooks, and given in Vol. II., I think he would find this book suitable to illustrate them also. The selection made from the SENSE TEACHING OF THE NEW TESTAMENT in Vol. II., may also prove useful.

I must acknowledge with gratitude the kind permission of

HIS ROYAL HIGHNESS PRINCE LEOPOLD, K.G.,

to DEDICATE this book to himself; the kind PREFACE written for this book by

THE REV. J. B. MOZLEY, D.D.,

Regius Professor of Divinity in the University of Oxford, and Canon of Christchurch;

and also the able ARTICLE ON DESIRES AND AFFECTIONS (p. 48) written by

THE REV. J. R. T. EATON, M.A.,

Professor of Moral Philosophy in the University of Oxford.

I would refer the reader to a quotation from DR. ABERCROMBIE (on pp. 85-88), which I think is worthy of much consideration, before reading this book.

GOOD TEMPER CLASSES

FOR

THE IMPROVEMENT OF THE MORAL SIDE OF THE CHRISTIAN CHARACTER.

I THINK the parish clergy and others might do much in combating the existence of BAD TEMPER, i.e. an IRRITABLE, UNGUARDED temper, especially in children, or the habit of 'Finding more faults in OTHER people than we mend in OURSELVES.'-See Introd. p. xv.

*

*It must, however, not be passed over that good and bad temper are to a great extent influenced by THE PHYSICAL CONDITION OF THE BODY (cf. p. 99, and pp. 56, 62), thereby showing in THE VICE OF BAD TEMPER physical as well as moral weakness.

But THE VICE Of bad temper (truly a vice, as much as any other vice in deviation from original design, see Introd. p. xv.) is by no means confined to children.

In the case of CHILDREN, the vice can more easily be subdued, inasmuch as, like their bodies, so their moral and intellectual natures are in a stage of development; whereas in THE ADULT, as his body, so his higher being has attained its mature growth, and consequently disproportion is less easily remedied.

But ALL forms of vice at ANY age can be overcome by PRAYER, and ONLY by prayer.