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are different now. Who is now made wretched by the fear of hell ? The tendency of popular thought is against the supernatural in any shape. Far into space as the telescope can search, deep as analysis can penetrate into mind and consciousness or the forces which govern natural things, popular thought finds only uniformity and connection of cause and effect—no sign anywhere of a personal will which is influenced by prayer or moral motive. When a subject is still obscure we are confident that it admits of scientific explanation ; we no longer refer ‘ ad Deum,’ whom we regard as a constitutional monarch taking no direct part at all. The new creed, however, not having crystallised as yet into a shape which can be openly pro fessed, and as without any creed at all the flesh and the devil might become too powerful, we maintain the old names and forms, as we maintain the monarchy. We surround both with reverence and majesty, and the reverence, being confined to feeling, continues to exercise a vague but whole some influence. We row in one way while we look another. In the presence of the marked decay of Protestantism as a positive creed, the Protestant powers of Europe may, perhaps, patch up some kind of reconciliation with the old spiritual organisation which was shattered in the sixteenth century, and has since shown no unwillingness to adapt itself to modern forms of thought. The Olympian gods survived for seven centuries after Aristophanes with the help of allegory and ‘ economy.’ The Church of Rome may survive as long after Calvin and Luther. Carlyle mocked at the possibility when I ventured to say so to him. Yet Carlyle seemed to think that the mass was the only form of faith in Europe which had any sincerity remaining in it. A religion, at any rate, which will keep the West Indian blacks from falling back into devil worship is still to seek. Constitutions and belief in progress may satisfy Europe, but will not answer in Jamaica. In spite of the priests,