and, therefore, signifies the re-binding man to God, from whom he has broken loose. This binding is by cords of love. The purpose of religion is twofold. First, that men should be good; second, that they should give God the glory for their goodness. All religious systems that fail in this are deficient in the essential feature of true religion. Nor is this rule established by an arbitrary arrangement on the part of God, but flows by an irresistible necessity from the constitution of His nature and our own. It is the essence of love to wish to give something of its own to another. God is Love, Perfect Love, Infinite Love. Therefore, it is His desire to give of Himself to man. From this Divine desire man was created at first that he might receive the Divine Love, appropriate it to himself, and live by it as of himself. This Love is the love of goodness, and, therefore, in proportion as a man loves goodness, does he answer the purpose for which he was created. The primary purpose of religion is to make man good. Selfishness is the opposite of good. Now, to attribute to self that which comes from God is both selfish

and unjust. The second purpose of religion, therefore, is to make man acknowledge that he owes all his goodness to God. If the ancient religions are examined in the light of this grand truth, it will be seen how utterly deficient they are, and how, while they vaguely point the way to the glorious consummation which was to come, they themselves fall far short of the true ideal. This principle will also form a test to which we can bring the various Christian sects, with a view to ascertain how far they are in accordance with the true religion.

II. WHY IT IS CALLED THE ONE THING NEEDFUL, AS THOUGH IT WERE THE ONLY ONE.-Clearly in the expression the one thing there must be deep meaning. Many things, therefore, are not needful. The question has frequently been discussed, and it is one about which great difference of opinion prevails as to what are necessaries of life. The thing here referred to is not a necessity of life, but the necessity. It is that which stands before all else in existence. The question that arises, however, is why is religion the one thing needful.

1. It is the Principal Thing in Life.-There is nothing else of half so much importance; religion is man's chief concern. It has to do with his eternal welfare. The very life of the soul depends upon it. As spiritual things precede temporal things, so religion must precede all else which belongs to the human

mind.

2. It influences all the Rest.-Everything in life takes its colouring from religion. Having to do with the spirit, it is largely a cause of which much else in life must be viewed as the effect. It influences largely the a thoughts, b the words, c the actions.

III. THE SENSE IN WHICH RELIGION IS ESSENTIAL TO HUMANITY. At one time, perhaps, this question might have been considered superfluous, but it is clearly not so at the present time. Doubt first arose respecting the rationality of religious doctrines, then their authority was questioned, now their effects are discussed. The question, therefore, in what sense religion is needful to humanity is a very important one.

1. Religion is a Need of Man's Spiritual Nature.—We have spiritual capacities that must be cultivated. The spiritual nature of man requires food, just as certainly as does his material frame. This food is only to be found in religion, because only by religion can both sides of the spiritual nature be satisfied. Truth satisfies the reason, but not the affections. They must be influenced by love. The religious nature of man will sicken if not fed on spiritual things. All systems are false which do not recognise this fact. Man is essentially a religious being. In all ages and at all times religions have existed. And these, although frequently mixed with error, were all based upon great truths. Everywhere the human soul has aspired after God as its Father, and Heaven as its home. Atheism never did, and never can become general, because it contradicts man's noblest instincts. The most degrading religious systems will always be preferred before Atheism, because man has a religious nature.

2. Religion is necessary for a Basis of Morals, and therefore for the Proper Government of Society.-There is no true ethical code to be discovered outside of religion. In modern times there appears to be a tendency to accept for a moral guide the so-called Utilitarianism of Bentham, elaborated by J. Stuart Mill, which proclaims the greatest happiness of the greatest number, and judges of the morality of an act by its tendency to promote this end. This principle is absurd, because it tests the morality of an act by its results, which cannot be seen until after the act has been performed. Nor are the other human guides in morals more satisfactory. They cannot lead one into the path where virtue, peace, and honour lie, for they know it not. Religion which the Infinite Father sent down from Heaven can alone meet the moral state of man. Study the pages of human philosophy until you become bewildered in its mazes, and see what you can learn on this question. There is much tall talk about principle and honour, but the moral laws are vague and most unsatisfactory. Man is sinful; that fact must not be overlooked. The question is, how is he to be raised out of himself. No philosophy can accomplish this. It can be done by religion and by it alone.

3. Religion is necessary to Human Happiness.-This is a bold

assertion, but it is nevertheless true. There is no basis for happiness if you take away God. Wealth, power, fame, and all else that pertain to earth may pass away; and even where they do not, there is the fear that they may. Sorrow comes to all. How is it to be borne? To teach this lesson was the great aim of ancient philosophy. It was most nearly accomplished in Stoicism; but how miserable and poor is Stoicism when compared with Christianity. In order to understand clearly the effect of Christ's religion on the mind, witness its operation in trouble, affliction, poverty, persecution, &c. There is always hope where there is faith in God. Without God there is no ground for hope. Pessimism may be true and evil eternal. In human life religion shines like the sun, shedding its glory around, and dispelling the darkest of clouds. Then in death, what avails all else. Here is an enemy which neither science nor philosophy can grapple with; but even he has been conquered by Christ. "Come," said Addison," and see how a Christian can die."

4. Religion is indispensable as a Preparation for the Hereafter. -The future life is frequently denied nowadays, but it is a fact nevertheless. Each one must reap in the future what he has sown in the present. This fact is involved in the nature of things. There can be no preparation for the future life but by the aid of religion. We hear men talk about taking a leap in the dark, but assuredly this is not wise. The future life has been revealed, and this much respecting it, is certain that our condition there will be what we make it by our conduct here. The importance of religion, then, is beyond all dispute. It is the best both for this world and for that which is to come. Christ's religion is very simple, and yet all-sufficient.

Live while you live, the epicure would say,
And seize the pleasure of the present day;
Live while you live, the sacred preacher cries,
And give to God each moment as it flies.
Lord, in my view let both united be!
I live in pleasure while I live in Thee.

NOTES AND GLEANINGS.

MEYERBEER HALL, LIVERPOOL.

PURSUANT to announcement in the different journals connected with the Science and Religion of Spiritualism, the above elegant and commodious temple was duly inaugurated on Whit Sunday last, the 4th ult. Proceedings began at ten o'clock in the morning with music, singing, conversation, and fraternal greetings. At three in the afternoon, Dr. William Hitchman, President of the Psychological Society, delivered

the introductory lecture, which took the form of a reply to "The Courses of Religious Thought, by the Right Hon. W. E. Gladstone, M.P.," in the current number of the Contemporary Review. The audience was large, intelligent, and respectable, and listened with rapt attention to a critical analysis of the Gladstonian Theology, its light and darkness, and warmly approved the Doctor's conclusion, that "Spiritualism, with all its vulgarity, ignorance, nonsense, and imposture, had an immovable basis in the laws of God, spiritual and natural, and that in its diviner principles and practice the veil of the unseen universe was devoutly lifted as a solace for the soul, and a foretaste of heaven." The platform-which is really a magnificent dramatic stage-and library table, were tastefully decorated with paintings, spirit photographs, flowers, and superb furniture, upholstered in Utrecht velvet, with every comfort and convenience that forethought could provide for the visitors, gratify a love of the fine arts, and refined taste for the curiosities of spiritual or material nature. The evening oration was given by Mrs. Nosworthy, who detailed in choice and eloquent language her "Experiences of Spiritualism," and quoted various specimens of Mrs. Tappan's inspirational discourses, especially one of her latest, under the control of Judge Edmonds, since her return to America. Expressing thoughts for the times-original and select-with rhetorical beauty and graceful elocution, it need hardly be said that the many literary and scientific men, as well as artists and merchants, who crowded the institution to its utmost capacity, were more than satisfied. Mr. John Priest was the effective Chairman, and added much to the general success by his able and polished speeches, as did those numerous ladies and gentlemen who favoured the company with delightful vocal and instrumental music. ESTO

PERPETUA.

SECULAR PROGRESS AND ITS RELATION TO GUM.

The Secularists have been holding a Conference at Leeds at which there was the usual display of rancour, ill-feeling, and bitterness towards each other. The President-Mr. Bradlaugh, of course-ruled every person out of order who had a word to say against his authority, and played the despot in his small way to the top of his bent. Occasionally the meeting became very lively in the wrangling that went on. One speaker in his extreme independence, and antagonism to the leading authorities present, informed the meeting that he would not take the advice of anybody, "he would not take it from God Almighty," which declaration seems to have provoked a good deal of laughter, the speaker having evidently forgotten for the

moment that he was an Atheist addressing an assembly of disbelievers in "God Almighty." Much bunkum was talked about the progress of the "principles," which it was said even Bishops, Legislators, and the President of the Wesleyan Conference had admitted and lamented, which latter fact, however -if it be a fact-only shows how ignorant the said Bishops, Legislators, &c., are of the true state of affairs, and how much they overrate the gigantic sham yclept Secularism. The balance sheet, it appears, did not bear out the boasting about progress. Of course it has not been published, and the reason may be gathered from a statement made in one of the speeches of Mr. Foote, who is the leader of a small opposition to the President and the editor of a rival paper. He said, speaking of this same mighty organisation, the increase of which had been referred to in such glowing terms, that its income was ridiculously trifling, that the President almost abjectly implored them not to publish the balance sheet, lest the Christians should make it their laughing stock." Anent this same balance sheet there is one item in it which is rather funny. It seems that nearly all the income of the Society during the past year has been expended in gum, which certainly has not had the effect of making the members stick together. A very humorous article on the conference and its doings appears in the Secularist, from which we extract a passage, bearing on this same question of gum:

e

Next came the balance sheet, and here I noted the wonderful power of attention to detail for which all other great generals have been famous, even to the cost of the gum used for sticking together the sheets of the petition against Royal grants being given, namely between £2 and £3. In his playful way, the Inimitable said this seemed absurd; but, of course, it was not, because the gum must be in proportion to the number of sheets, and when said petition swallowed up nearly all the annual subscriptions of the society, it ought to be a big thing. When I attended night-school, I was considered tolerably smart at summing, and I at once set to work to figure it out. It could only be done by algebra, and the equation took this form: +600 pr × d=x, in which g represents the strength of the gum, e, the economy for which Charles Bradlaugh is famous, p, the pressure put upon Secular societies to sign the petition, r, the rate at which the signatures were obtained, and d, the delay in presenting it. Assuming that twelve penny bottles of gum can be bought for a shilling, and that the velocity of its disappearance, according to the wellknown law, is in inverse ratio to the bearing of the petition on the square root of the matter in hand, I find the length of the petition is exactly 15,467 miles, 3 furlongs, 7 yards, and half an inch; and though the calculation was made hurriedly, I guess it is not far out, because a blind man can see that unless it was somewhere about that length, it could not be of any service to the Secular cause. However, as Mr. Bradlaugh is a smart man of business, I reckon next time he runs a petition he will put the gumming out by contract.

We would suggest that in future the "National Secular Society" should be called the Society for promoting the Use of Gum, since this seems to be the most positive kind of work in which it finds itself engaged.