religion, with a demand upon conscience almost Christian, and asserting as Christianity does the eternal necessity of righteousness and truth.[198] The analogy which has been suggested between the Buddhist dogma of Karma and the Christian doctrine of heredity is a very interesting one. It is strange that the law of heredity, so clearly indicated in the Bible, should be proclaimed in our age as a modern discovery. Infidelity formerly denounced the Bible for teaching that sin and its penalty were transmitted from generation to generation, forgetting that but for transgression the law of heredity could only and always entail good. Laws are to be judged by their intention, and this one, designed to secure and transmit the increment of good in each generation, is manifestly perverted by conditions for which it is not responsible. The law, however, which asserts itself in humanity by entailing on the generations the blessing of good as well as the curse of evil, is now being proclaimed and interpreted, not by divines, but by men of science and philosophy. The twin truth of the unity of humanity, elemental in the Hebrew and Christian religions, though formerly strangely forgotten or denounced by infidelity, is also adopted as a professed discovery of our century. We are all agreed that humanity is one, that each life is part of a larger life, and so the injury of the part is the injury of the whole. Sin could not enter humanity without dragging it down, and holiness could not enter and conquer without lifting it up. If one could appear in humanity without sin, not a link in the diseased chain, but perfectly free from all taint of disease, is the supposition incredible that he would have the effect upon humanity of a new creation? His coming would imply the reversal of the drift toward evil and the weakening of the inherited and accumulated tendency to depravity. It would be a bringing under Divine influence of this mysterious principle of heredity, with results for good which no human intellect can measure, and establish a once greatly derided assertion, that as in one Adam, that is, one kind of humanity, all die, even so in Christ shall all be made alive.