commend itself to the reader, it will at once become apparent that the only way by which freedom from superstition can be attained is to search Nature and Revelation for correct views of God and His methods of working.  Notwithstanding our pretensions to a correct religious knowledge, a pure theology, and freedom from everything like superstition, it is strange yet true, that, if we except the formulated reply to the question in the Westminster Catechism, “What is God,” scarcely two persons—­perhaps no two persons—­have exactly the same idea of God.  We each worship a God of our own.  In one of the late Douglas Jerrold’s “Hedgehog Letters” he introduces two youths passing St Giles’ Church at a lonely hour, when the one addresses the other thus:—­“The old book and the parson tell us that at the beginning God made man in his own image.  We have now reversed this, and make God in our image.”  A sad truth, although not new; Saint Paul made a similar remark to the philosophic Athenians; but the remark applies not to this age or to Saint Paul’s age alone—­its applicability extends to every age and every people.  As Goethe remarks, “Man never knows how anthropomorphic he is.”  Our minds instinctively seek an explanation of the cause or causes of the different phenomena constantly occurring around us, but instinct does not supply the solution.  Only by patient watching and consideration can this be arrived at; but in former ages scientific methods of investigation were either not known, or not cared for, and so men were satisfied with merely guessing at the causes of natural phenomena, and these guesses were made from the standpoint of their own human passionate intelligence.  Alongside the intelligence everywhere observable in the operations of nature they placed their own passionate humanity, they projected themselves into the universe and anthropomorphised nature.  Thus came men to regard natural phenomena as manifestations of supernatural agency; as expressions of the wrath or pleasure of good or evil genii, and although in our day we have made great advances in our knowledge of natural phenomena, the majority of men still regard the ways of providence from a false standpoint, a standpoint erected in the interests of ecclesiasticism.  Churchmanship acts as a distorting medium, twisting and displacing things out of their natural relations, and although this influence was stronger in the past than it is now, still there remains a considerable residuum of the old influence among us yet.  For example, we are not yet rid of the belief that God has set apart times, places, and duties as specially sacred, that what is not only sinless but a moral obligation at certain times and places becomes sinful at other times and places.  Ecclesiastical influence thus familiarises us with the distinctions of secular and sacred, and we hear frequent mention made of our duties to God and our duties to man, of our religious duties and our worldly duties, and we frequently hear religion