Nothing can present a greater contrast to all this than the history of the Postivists.  This sect arose much about the same time as that of the Mormons, in the upper and most instructed stratum of the quick-witted, sceptical population of Paris.  The founder, Auguste Comte, was a teacher of mathematics, but of no eminence in that department of knowledge, and with nothing but an amateur’s acquaintance with physical, chemical, and biological science.  His works are repulsive, on account of the dull diffuseness of their style, and a certain air, as of a superior person, which characterises them; but nevertheless they contain good things here and there.  It would take too much space to reproduce in detail a system which proposes to regulate all human life by the promulgation of a Gentile Leviticus.  Suffice it to say, that M. Comte may be described as a syncretic, who, like the Gnostics of early Church history, attempted to combine the substance of imperfectly comprehended contemporary science with the form of Roman Christianity.  It may be that this is the reason why his disciples were so very angry with some obscure people called Agnostics, whose views, if we may judge by the account left in the works of a great Positivist controversial writer, were very absurd.

To put the matter briefly, M. Comte, finding Christianity and Science at daggers drawn, seems to have said to Science, “You find Christianity rotten at the core, do you?  Well, I will scoop out the inside of it.”  And to Romanism:  “You find Science mere dry light—­cold and bare.  Well, I will put your shell over it, and so, as schoolboys make a spectre out of a turnip and a tallow candle, behold the new religion of Humanity complete!”

Unfortunately neither the Romanists, nor the people who were something more than amateurs in science, could be got to worship M. Comte’s new idol properly.  In the native country of Positivism, one distinguished man of letters and one of science, for a time, helped to make up a roomful of the faithful, but their love soon grew cold.  In England, on the other hand, there appears to be little doubt that, in the ninth decade of the century, the multitude of disciples reached the grand total of several score.  They had the advantage of the advocacy of one or two most eloquent and learned apostles, and, at any rate, the sympathy of several persons of light and leading; and, if they were not seen, they were heard, all over the world.  On the other hand, as a sect, they laboured under the prodigious disadvantage of being refined, estimable people, living in the midst of the worn-out civilisation of the old world; where any one who had tried to persecute them, as the Mormons were persecuted, would have been instantly hanged.  But the majority never dreamed of persecuting them; on the contrary, they were rather given to scold and otherwise try the patience of the majority.

The history of these sects in the closing years of the century is highly instructive.  Mormonism ...