mind" that " sees God in clouds and hears Him in the wind," but the most cultivated and the most religious. The "One and all" requires the resignation of the individual and personal-of all that is selfish-to the Infinite Whole. Man loses himself in the Divine, and he must act harmoniously with it. "In the Church of the latter days," says St. Simon, "man is to feel and realise the divinity of his whole nature, material as well as spiritual." This is the Key-stone of the New Religion, of which Spinoza, as he has done most to embody the idea, and Atheist as he has been called, must be accepted as the High Priest. "Naturæ convenienter vivere" is our motto, and true humility is the recognition of the greatness of the whole. The practice of this Religion is very simple. "We must learn what is true that we may do what is right." Right must take precedence of everything else, and that only is right which is in accordance with Natural laws—that is, with God's mode of working; for that most directly leads to the greatest good. It is this that makes it right. The Calvinists have put Sovereign Will" as the measure of right, but that would be no rule of right for us unless it tended to the general good; right must always govern will, not will right, even in the Highest. As right is obedience to Law upon which the general happiness depends, and as nothing can continue long to exist that is not in harmony with such Law, right and might are the same. Of course this practice very much extends the boundary of ordinary morality and duty, for right claims equal obedience to all law-physical, moral, and intellectual. We cannot break any law, either voluntarily or involuntarily-from free will or necessity-without being made to suffer what has been called punishment; but the suffering is to teach us what is right and to enforce obedience. It is of no use praying to be let off: God makes no exception. He is no respecter of persons; He never forgives; and as punishment is for our good, it would be an injury to us if He did. From its earliest days a child should require no other reason for its conduct than because it is right. It will often have to trust to its parents to say what is right, and the same trust and faith and reverence should be transferred in after life to Natural Law-that is, to God. "I hold," says Prof. Huxley, in his letter to the Rev. W. H. Freemantle on the duties of the London Education Board, "that any system of education which attempts to deal only with the intellectual side of a child's nature, and leaves the rest untouched, will prove a delusion and a snare, just as likely to produce a crop of unusually astute scoundrels as anything else. In my belief, unless a child be taught not only that doing what is right is wise (which is morality), but also that the right is above all things beautiful and lovable (which, as I understand the term, is religion), education will come to very little." With this I think we all ought to agree. As the business of infancy is to connect the bodily movements with the mind, so the main educational business of later life is to connect all our movements in the same way with our sense of right. Justice is the great key-stone of the moral arch, and should take precedence of all other virtues—that is, it is more 'right" than all others. We may be often willing to put up with less than justice, and to take less than actually belongs to us, but it should be always under protest. It is this system of exact equivalents upon which the moral world moves, and is as necessary as the balance of action and reaction in the physical world. It is justice, or what is due to others, that prevents our passions and individual interests from trespassing upon their equal rights. Love is the sunshine of life, and hard though it may be, we can live without it; but we can no more live without justice than without the sun itself. It is this system of equivalents upon which moral chemistry is based. We must not only be just before we are generous, but just before all; for anything short of the claims of justice is so much taken from others to which they are entitled. We may please ourselves whether we will give, but we have clearly no right to take away that which belongs to another. What a change it would immediately make in the world if no man by speech or action robbed another of what was due to him,-of neither his time, his fair fame, his labour, or his goods. I have been the more solicitous thus to insist upon the claims of Justice, because a spurious Benevolence during the Christian era has been sapping the very foundations of morality. A charity that is not just, has been undermining self-reliance, self-dependence, and self-respect, and damaging the best interests of society. We are constantly placing ourselves between a man's actions and their natural consequences, and the effects have been such that it cannot be too often repeated that we must learn what is true, that we may do what is right. THE END. INDEX. Absolute, The, 191. Acquisitiveness, 76. Ages, the Seven, necessity for the adjustment of our external relations All the physical and mental powers to be developed in harmonious Alphonso the Wise recommended an improvement in the Solar System Animals, their long existence on the earth before man, 19; Animal Argyll, Duke of, on matter and force, 169; on mind in nature, 232. Armstrong, Sir W. G., on Protection, Trades' Unions, Competition, 279. Arnott, Dr. Neil, on the four essentials to life, 125; on what civilisa- Associative Industry, or Co-operation, should include a farm, a fac- Atkinson, H. G., on Personal Identity, 97; on Will, 98; on Phreno- Atheism, 206. Atmosphere, 6; our body's atmosphere, 60. Atoms, 17. Automatic Action, or unconscious intelligence, 167. Bacon, Lord, on an unworthy opinion of God, 205; on Atheism, 232. Beauty, subjective, 19; standard of among American Indians, 84. Bentham, Jeremy, on the springs of action, 115; on the necessity for Berkeley, Bishop, 169; on tar water as a medicine, 294. Beesley, Prof., on the International Working Men's Association, 295. Bishop of Gloucester and Bristol, on the vis medicatrix naturæ and Blood value of red corpuscles, 45. Breeding: want to improve the breed of men, 316; can produce Bruyssl, von E., on natural rate of increase among caterpillars and Brain comparative weight, 22; in man and woman, 23-24; its Broughton, J., on animal force and animal food, 47. Brown, Dr. Thomas, on the relativity of our knowledge, 104; on Bridges, Dr., on the difference between Positivists and French British Association, on the profoundly mysterious nature of the phe- British Constitution, how formed, 284. Burke, Luke, on space and time, 102. Buckle, H. T., on necessity, 109. Butler, Bishop, all which we enjoy, and a greater part of what we Büchner, Dr. Louis, on the ascent from matter to mind, 161; on the Buddha, allowed to be not infallible within the domain of sense and Butterfly, its immortality very short, 249. Byron, Lord, on the dog, 20. Cæsar, Julius, on Life and Death, 71. Carlyle, Thomas, on Power and Ambition, 78; thou shalt as impera- Caird and Cairns, Rev. Drs., on God and Nature, and on God's action Carlisle, Sir A., on Marriage, 318. Causation; all power is will power, conscious or automatic, 224, 228; |