carried off their feet, when materialism was flaunted in men’s faces and the defence of religion was largely in the hands of those who knew nothing of the sciences, Martineau was not moved.  He saw the end from the beginning.  There is nothing finer in his latest work than his early essays—­’Nature and God,’ ‘Science, Nescience and Faith,’ and ‘Religion as affected by Modern Materialism.’  He died in 1900 in his ninety-fifth year.

It is difficult to speak of the living in these pages.  Personal relations enforce reserve and brevity.  Nevertheless, no one can think of Manchester College and Martineau without being reminded of Mansfield College and of Fairbairn, a Scotchman, but of the Independent Church.  He also was both teacher and preacher all his days, leader of the movement which brought Mansfield College from Birmingham to Oxford, by the confession both of Anglicans and of Non-conformists the most learned man in his subjects in the Oxford of his time, an historian, touched by the social enthusiasm, but a religious philosopher, par excellence.  His Religion and Modern Life, 1894, his Catholicism, Roman and Anglican, 1899, his Place of Christ in Modern Theology, 1893, his Philosophy of the Christian Religion, 1902, and his Studies in Religion and Theology, 1910, indicate the wideness of his sympathies and the scope of the application, of his powers.  If imitation is homage, grateful acknowledgment is here made of rich spoil taken from his books.

Philosophy took a new turn in Britain after the middle of the decade of the sixties.  It began to be conceded that Locke and Hume were dead.  Had Mill really appreciated that fact he might have been a philosopher more fruitful and influential than he was.  Sir William Hamilton was dead.  Mansel’s endeavour, out of agnosticism to conjure the most absurdly positivistic faith, had left thinking men more exposed to scepticism, if possible, than they had been before.  When Hegel was thought in Germany to be obsolete, and everywhere the cry was ‘back to Kant,’ some Scotch and English scholars, the two Cairds and Seth Pringle-Pattison, with Thomas Hill Green, made a modified Hegelianism current in Great Britain.  They led by this path in the introduction of their countrymen to later German idealism.  By this introduction philosophy in both Britain and America has greatly gained.  Despite these facts, John Caird’s Introduction to the Philosophy of Religion, 1880, is still only a religious philosophy.  It is not a philosophy of religion.  His Fundamental Ideas of Christianity, 1896, hardly escapes the old antitheses among which theological discussion moved, say, thirty years ago.  Edward Caird’s Critical Philosophy of Kant, 1889, and especially his Evolution of Religion, 1892, marked the coming change more definitely than did any of the labours of his brother.  Thomas Hill Green gave great promise in his Introduction