that of a cult of "Humanity" or "Space." Shadows and figments, as they appear to us to be in themselves these attempts to provide a substitute for religion are of the highest importance, as showing that men of great powers of mind, who have thoroughly broken loose not only from Christianity but from natural religion and in some cases placed themselves in violent antagonism to both, are still unable to divest themselves of the religious sentiment or to appease its craving for satisfaction. There being no God, they find it necessary, as Voltaire predicted it would be, to invent one, not for the purposes of police (they are far above such sordid Jesuitism), but as the solution of the otherwise hopeless enigma of our spiritual nature. Science takes cognizance of all phenomena, and this apparently ineradicable tendency of the human mind is a phenomenon like the rest. The thoroughgoing Materialist, of course, escapes all these philosophical exigencies, but he does it by denying Humanity as well as God and reducing the difference between the organism of the human animal and that of any other animal to a mere question of complexity. Still, even in this quarter, there has appeared of late a disposition to make concessions on the subject of human volition hardly consistent with Materialism. Nothing can be more likely than that the impetus of great discoveries has carried the discoverers too far. Perhaps with the promptings of the religious sentiment there is combined a sense of the immediate danger with which the failure of the religious sanction threatens social order and morality. As we have said already, the men of whom we specially speak are far above anything like social Jesuitism. We have not a doubt but they would regard with abhorrence any schemes of oligarchic illuminism for guarding the pleasures of the few by politic deception of the multitude. But they have probably begun to lay to heart the fact that the existing morality, though not dependent on any special theology, any special view of the relations between soul and body, or any special theory of future rewards and punishments, is largely dependent on a belief in the indefeasible authority of conscience, and in that without which conscience can have no indefeasible authority--the presence of a just and all-seeing God. It may be true that in primaeval society these beliefs are found only in the most rudimentary form, and, as social sanctions, are very inferior in force to mere gregarious instincts or the pressure of tribal need. But man emerges from the primaeval state, and when he does, he demands a reason for his submission to moral law. That the leaders of the anti- theological movement in the present day are immoral, nobody but the most besotted fanatic would insinuate; no candid antagonist would deny that some of them are in every respect the very best of men. The fearless love of truth is usually accompanied by other high qualities; and