did not remain a logical one founded on the science of heraldry; a thing
asserting and defending the quite defensible theory that physical
genealogy is the test; instead of being, as it is now, a mere machine of
Eton and Oxford for varnishing anybody rich enough with one monotonous
varnish.

And it is supremely so in the case of religion. As long as you have a
creed, which every one in a certain group believes or is supposed to
believe, then that group will consist of the old recurring figures of
religious history, who can be appealed to by the creed and judged by it;
the saint, the hypocrite, the brawler, the weak brother. These people do
each other good; or they all join together to do the hypocrite good, with
heavy and repeated blows. But once break the bond of doctrine which alone
holds these people together and each will gravitate to his own kind
outside the group. The hypocrites will all get together and call each
other saints; the saints will get lost in a desert and call themselves
weak brethren; the weak brethren will get weaker and weaker in a general
atmosphere of imbecility; and the brawler will go off looking for somebody
else with whom to brawl.

This has very largely happened to modern English religion; I have been in
many churches, chapels, and halls where a confident pride in having got
beyond creeds was coupled with quite a paralysed incapacity to get beyond
catchwords. But wherever the falsity appears it comes from neglect of the
same truth: that men should agree on a principle, that they may differ on
everything else; that God gave men a law that they might turn it into
liberties.

There was hugely more sense in the old people who said that a wife and
husband ought to have the same religion than there is in all the