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This is denominationalism. It is utterly different in principle from an establishment, in the first instance, of a great system at the public expense of "undenominational Christianity"; and the toleration, in the second instance, on exceedingly unequal terms, of denominational schools. This would put denominational schools as the thing first and most to be desired—not from the point of view only of the denominations severally, but from the point of view of the community as a whole. On this basis a measure to preserve denominational schools from extinction by national action, would lack no logic and require no apology. And this, in principle, is the true way of reconciling the maintenance of religion with a strictly impartial neutrality among forms of religion. It is probably the only effective mode of conservation. It is certainly the only true liberalism. It is only this which treats different forms of Christianity with respect; and with precise equality of respect. The forcible exclusion from national education of all definiteness of religious creed, even if it could be conceived to be otherwise desirable, is essentially incompatible with liberal principle. And it is astonishing to try and follow the processes by which so-called "liberalism" has been seduced into the ways of extreme religious intolerance.
Denominational schools, then, as such, should be, to the true liberal, the most to be desired,—(including, if it be so, amongst them, the "undenominational" sect)—and certainly, where such schools already existed, they would be the first and most to be encouraged and sustained by the State.
But it is true, no doubt, that denominational schools, however liberally encouraged by the State, do not and cannot cover the whole ground. It becomes, therefore, matter of national necessity to supplement them, in the second instance, by schools belonging to no denomination
