sentially and exclusively an English religion. This is erfectly well understood, and we know it well enough, r it is being always dinned into our ears by many eople as the particular virtue of their form of religion. ow, whilst I have no wish to minimize the national side things, it is evident that an English religion as we find in this island, and I suppose in the colonies, is utterly reconcilable with the primary and fundamental notion the unity of the Visible Church founded by Christ for 1 peoples and tongues.

We Catholics, then, alone in England, represent the Lea of a Church not circumscribed by nationality, but ne which does in fact include every nation under the n. This is a patent fact, and it is a fact in virtue of e communion of all races and peoples and tongues ith Rome, and a fact wholly independent of the uestion whether our beliefs are right or wrong; and it oes not require much discernment to see that it was the ission of St. Augustine which specially brought our nglish peoples into direct and continual relation with at centre where for a thousand years they gloried in nding their spiritual headship. Herein, then, we atholics in this island find the particular justification of ir existence in the eyes of the world. We, and we one in this land, whether we will or not, or whether hers like it or not-we are the witness that the Visible hurch is Catholic, that the Catholic Church is a sible body, and that the Catholic Church and the isible Church is not, and cannot be, the Church of any ce or nation, or of any two or three or more peoples, it is the Church of all nations and of all races and of I tongues, is in one word-Catholic.

Another View of St. Augustine.

Before closing this paper I must refer once more to St. ugustine's personal character, and the import of his ission. I have tried to put before you one view, and at which I believe to be the true one. Candour, hower, obliges me to tell you that there is another opinion

e personality and position of him whom the men d so near his time as the Council of Cloveshoe ed the apostle of our race, and whom they in their prayers and in their reliance on his the same rank as Gregory, whom they revered 1. We may conveniently take this other view article on our national apostle in the Dictionary ional Biography. "Augustine," the writer us, "does not seem to have had much ry spirit. He had not gone far before he to the Pope, with a request from his comrades y should not be compelled to undertake so s a journey." It must be remembered, too, was not called upon to go into an entirely unnd nor one where Christianity was unheard of," us Augustine came to England neither unnor unbefriended." 66 He does not seem to en a man of great energy or decision. The of his monastic training had sunk deeply into He was beset by small difficulties of organizareferred to the Pope for instructions. His of the Pope and Gregory's answers present the of a painstaking official who had great trouble ing his former principles to the altered unces in which he was placed. . . . Nothing know of Augustine leads us to rank him as a le man. Bede tells us many traits of Aidan bert which fill us with respect for their character. se of Augustine he only mentions the miracles he established his prestige. Augustine's

to Pope Gregory I. show a small mind busied fles. . . We cannot rank him higher than a official of the Roman Church."

iter of this estimate was a Professor of History idge. He has since risen to high position in olished Church, and will no doubt be called play an important part in the celebrations being in that body in honour of the apostle who is

ave quoted from will by many be regarded as the cientific conclusions of the historian. Should any

esire to see the same put into the common or vulgar ngue, he may find it in the lectures delivered some wo years ago by Bishop Browne of Stepney to prepare e minds of Anglicans for the celebration.

Folk-Lore er Cathedra.

iring doctrine of man's essential bestiality ore enthusiastic and devoted apostle than rd Clodd. In furtherance of the bald n in which his soul delights, he has not duced book after book, wherein zeal takes f knowledge, and random rhetoric of arguas essayed the bold task of upsetting the ture, as Sir Isaac Newton disclosed them, uting others more to his own taste: for he I with the redoubtable Mr. Grant Allen in new system of Force and Energy, based ost gross and palpable ignorance of the e discussed.1

›erhaps seem to many, and those not the es, that the utterances of such a writer serious attention. But circumstances alter astonishing as it may appear, Mr. Clodd for a second term the presidency of the Society, professedly a learned body, and inence of its chair has delivered a message 1, which, coming whence it does, may

remembered that the treatise Force and Energy, pubG. Allen's name, was reviewed by Professor Oliver gan by remarking: "There exists a certain class of ich ignorance of a subject offers no sufficient obstacle on of a treatise upon it," and thus summarized his rk: "The attempt is audacious, and the result-what expected. The performance lends itself to the most ; blunders and mis-statements abound on nearly

ιν

ich on no other ground it is entitled.1

The key-note is struck in no uncertain tone. Comparative anatomy has not more completely monstrated the common descent of man and ape, d the consequent classification of man in the order imates, than comparative anthropology has demonated his advance from the animal stage to civilizan." That this is true, we are quite prepared to ree; but it must be added, that if anatomy has ne no more than, on Mr. Clodd's showing, is sister ience of anthropology can achieve we at very uch where we were in the primeval darkess of e-evolutionary days.

The presidential address before us is devoed to formal assault upon the position of Christianit, all ong the line. The plan of battle is that family to 1 who have any acquaintance with the method of e self-dubbed scientific school. First, as withan posing din of cymbals and tom-toms, is thryn rward a cloud of words, sonorous and ear-fillg, lculated to strike awe into the hearts of those WD, pposing that they must mean something, find the elves unable to gather what their meaning may be

"The history of superstitions," says Mr. Clodd, " cluded in the history of beliefs; the superstition eing the germ plasm of which all beliefs above th west are the modified products. Belief incarnate self in word or act. In the one we have the charm e invocation, and the dogma; in the other the ritual nd ceremony. 'A ritual system,' Professor Robertson mith remarks, 'must always remain materialistic, ven if its materialism is disguised under the cloak of