party has been moving towards the ultimate goal of complete secularization and the separation of the Church from the State—the logical results of Locke's theory of civil government. The Disestablishment of the Church in Ireland in 1869 partly realized this ideal, and now more than forty years later the Liberal party is seeking to apply the principle to Wales. It is highly characteristic of English politics and English psychology that the change should be carried out in this piecemeal fashion. In the other countries of the British Empire the system of Separation prevails; there is no connection between the State and any sect; no Church is anything more than a voluntary society. But secularization has advanced under the State Church system. It is enough to mention the Education Act of 1870 and the abolition of religious tests at Universities (1871). Other gains for freedom will be noticed when I come to speak in another chapter of the progress of rationalism.
If we compare the religious situation in France in the seventeenth with that in the eighteenth century, it seems to be sharply contrasted with the development in England. In England there was a great advance towards religious liberty, in France there was a falling away. Until 1676 the French Protes-
