this can materialism or any non theological system give? Law is a theological term, it implies a lawgiver or a governing intelligence of some kind. Science can tell us nothing but facts, single or accumulated as experience, which would not make a law though they had been observed through myriads of years. Law is a theological term, and cosmos is equally so, if it may not rather be said to be a Greek name for the aggregate of laws. For order implies intelligent selection and arrangement. Our idea of order would not be satisfied by a number of objects falling by mere chance into a particular figure, however intricate and regular. All the arguments which have been used against design seem to tell with equal force against order. We have no other universe wherewith we can compare this, so as to assure ourselves that this universe is not a chaos, but a cosmos. Both on the earth and in the heavens we see much that is not order, but disorder; not cosmos, but acosmia. If we divine, nevertheless, that order reigns, and that there is design beneath the seemingly undesigned, and good beneath the appearance of evil, it is by virtue of something not dreamed of in the philosophy of materialism. Have we really come to this, that the world has no longer any good reason for believing in a God or a life beyond the grave? If so, it is difficult to deny that with regard to the great mass of mankind up to this time Schopenhauer and the Pessimists are right, and existence has been a cruel misadventure. The number of those who have suffered lifelong oppression, disease, or want, who have died deaths of torture or perished miserably by war, is limited though enormous; but probably there have been few lives in which the earthly good has not been outweighed by the evil. The future may bring increased means of happiness, though those who are gone will not be the better for them; but it will bring also increase of sensibility, and the consciousness of hopeless imperfection and miserable futility will probably become a distinct and growing cause of pain. It is doubtful even whether, after such a raising of Mokanna's veil, faith in everything would not expire and human effort cease. Still we must face the situation: there can be no use in self-delusion. In vain we shall seek to cheat our souls and to fill a void which cannot be filled by the manufacture of artificial religions and the affectation of a spiritual language to which, however persistently and fervently it may be used, no realities correspond. If one of these cults could get itself established, in less than a generation it would become hollower than the hollowest of ecclesiasticisms. Probably not a few of the highest natures would withdraw themselves from the dreary round of self mockery by suicide, and if a scientific priesthood attempted to close that door by sociological dogma or posthumous denunciation the result would show the difference between the practical efficacy of a religion with a God and