There are many religions in the world, and many creeds of the one great religion of christendom. They differ in many of the transcendental doctrines that they teach, and in many of the rules of conduct that they prescribe for their adherents; but they all contain as their most fundamental and vitally important basis the double assertion that there is a soul of the universe, and that this soul makes for right conduct. The assertion may be thickly overlaid with superstitions and petty rites by the untrained and dull intelligence of low races, as in the Eskimos; or it may attain a high degree of development and perfection, as among the Jews. The refinement and beauty of the double conception are more and more enhanced with social evolution. Just in proportion as civilization advances, and men come to reason more carefully and entertain wider views of life, just to that extent do they come to value more highly the essential truths of religion, while they attach less and less importance to many superficial details. It is of vastly greater moment to us that there is a cosmic soul in the universe that makes for righteousness than that this soul is threefold or onefold in its transcendental nature. Also of vastly more moment to us is a belief in this soul than any opinions we may entertain about eating meat on Friday or listening to attractive music on Sunday. A thoughtful mind, penetrated with the conviction of the truth of evolution, entertains views on all subjects pertaining to man, very different from those held by one not familiar with the great theory. His conceptions of the first Adam are profoundly modified by a flood of facts. If this flood sweep him on irresistibly, and equally profoundly modifies his conceptions of the second Adam, can it not be seen that even this is a fact of small significance compared with that other fact of overwhelming importance, viz.: the fact of the existence in the universe of a cosmic soul that makes for righteousness? Man is essentially a religious animal, and there is a very substantial philosophical basis for his religion.[23] His religion may be highly colored with emotion, or it may be coldly philosophical. When Herbert Spencer speaks of the eternal Power in the universe which makes for righteousness and is manifested in every event of the universe as the Unknowable, does he not do what Holy Writ has already done? “Canst thou find out the Almighty unto perfection?” When Carlyle speaks of the Universe as in very truth the star-domed city of God, and reminds us that through every crystal and through every grass blade, but most through every living soul, the glory of a present God still beams, he means much the same thing that Mr. Spencer does when he speaks of a Power that is inscrutable in itself, yet is revealed from moment to moment in every throb of the mighty rhythmic life of the universe. The only difference is that Mr. Spencer speaks in the