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present fashion of thought, the average unexamined presupposition of argument, is for the most part antidenominational. For precisely the same reason, the alteration, if made, could hardly fail, in the present average temper, to be fatal in its working. The present popular temper has little respect for religion which it does not understand. It thinks it admirably just to control by the voice of the majority the consciences of all. The alterations, as urged, would everywhere make the average majority supreme—even within the special work of the minorities. But indeed, whether, under the circumstances of the moment, they appear to be plausible, or no, the alterations as urged, are, in themselves, amazing. It comes to this, that a measure may be passed for keeping denominational schools, as denominational, alive, provided they cease to be managed denominationally. What could be the use, or sense, of denominational schools, if the denominational principle were surrendered once for all? It is the attempt to conserve denominational schools on an apparent basis of undenominational presupposition, which makes possible this most paradoxical claim that denominationalism itself shall be undenominational! Truly the presupposition of undenominationalism leads to strange conclusions. But it is this presupposition of undenominationalism which is really the primary untruth. Is it mere waste of time to denounce, as primary untruth, what has been, and is, so largely taken for granted as axiomatic? Is it an absolutely vain crying in the wilderness? Perhaps so. Certainly these pages are not written under any illusion as to probabilities. They are written rather under pressure of conscience than with any special hope of usefulness.
But the very fact that the general mind is dominated so largely by this idea may serve to illustrate the principle—if any illustration be needed—that it is ideas, as such,
