world as it was revealed by science. The priest crept up the staircase,
the doors were closed, the few of the faithful who were present hushed
themselves respectfully, and so, with every circumstance of secrecy and
sanctity, with the cross uplifted and the prayers poured out, was
consummated the last great act of logical unbelief.

The problem of Charles II. consists in this, that he has scarcely a
moral virtue to his name, and yet he attracts us morally. We feel that
some of the virtues have been dropped out in the lists made by all the
saints and sages, and that Charles II. was pre-eminently successful in
these wild and unmentionable virtues. The real truth of this matter and
the real relation of Charles II. to the moral ideal is worth somewhat
more exhaustive study.

It is a commonplace that the Restoration movement can only be understood
when considered as a reaction against Puritanism. But it is
insufficiently realised that the tyranny which half frustrated all the
good work of Puritanism was of a very peculiar kind. It was not the fire
of Puritanism, the exultation in sobriety, the frenzy of a restraint,
which passed away; that still burns in the heart of England, only to be
quenched by the final overwhelming sea. But it is seldom remembered that
the Puritans were in their day emphatically intellectual bullies, that
they relied swaggeringly on the logical necessity of Calvinism, that
they bound omnipotence itself in the chains of syllogism. The Puritans
fell, through the damning fact that they had a complete theory of life,
through the eternal paradox that a satisfactory explanation can never
satisfy. Like Brutus and the logical Romans, like the logical French
Jacobins, like the logical English utilitarians, they taught the lesson
that men's wants have always been right and their arguments always
wrong. Reason is always a kind of brute force; those who appeal to the