in every matter with the exception of religion; that seems to be held to be a separate department of human activity with laws of its own, and in which the principles which govern life elsewhere do not hold. We do not profess this theory, of course, but we commonly act upon it, while we still profess to respect the will of God. It is strange too that after having habitually neglected that will, we are greatly disappointed, not to say indignant, when after a life of disobedience and scorn of God's thought for us we do not find ourselves in possession of the fruits of righteousness. If it were not so tragic it would be amusing to hear men declaim against the justice of a God whose existence they have habitually disregarded. But, it is often said, it is not by any means easy to find out God's will. You talk about it as though it were as easy to know God's will as it is to know the multiplication table. Well, at least it can be said that one does not get to know the multiplication table without effort! What objections as to the obscurity of the will of God will seem to mean is that it does take effort to ascertain it. I do not know of any reason for regarding that as unjust. If the will of God is what religion maintains that it is, of primary importance to our lives, we might well be glad that it is ascertainable at all, at the expense of whatever effort. An Almighty God has implanted within every human heart the knowledge that His will exists and is important; that is, He has endowed every man with a conscience which is the certainty of the difference between right and wrong, and the conviction that we are responsible for our conduct to some power outside ourselves; that we are not at liberty to conduct life on any lines we will. Having so much certainty, it surely becomes us to set about ascertaining the nature of the power and the details of the will. The very nature of conscience, as a sense of obligation, rather than a source of information, should create a desire for a knowledge of what God's will is in detail, that is, what is the content of the notion of right and wrong. And while it is true that such content can only be ascertained by work, it is not true that the work is a specially difficult one. The Revelation of God's mind made through Holy Scripture and through the life of His Incarnate Son is an open book that any one can study; and to any objection that such study has led chiefly to difference of opinion and darkness rather than light, the answer is that such disaster follows for the most part only when the guidance of the Catholic Church is repudiated; when, that is, we pursue a course in this study which we should not pursue in relation to any other. If we were studying geology we should not regard it as the best course to scorn all that preceding students have done, and betake our unprepared selves to field work! But that is the "Bible and the Bible only" theory of spiritual knowledge. If we want to know the meaning of the Biblical teaching, we must make use of the helps which the experience of the Church has richly provided. But the nature of the divine will and the particulars of our obligation