In the present chapter we propose to discuss the gravest of all the grave problems which gather round the central conception of ethic as the basis of religion. There are, it may be said, two great schools which hold respectively the doctrines which may be not unfitly described as the significance and the insignificance, or rather, non-significance of ethics. The latter school, which is that of Bentham, Mill and Spencer, is content to take ethic as a set of formulae of utility which man has, in the course of his varied experience, discovered to be serviceable guides of life. There is no binding force in them; the idea of a conscience "trembling like a guilty thing surprised" because it has broken one of these laws, the hot flush of shame which seems to redden the very soul at the sense of guilt, the agony of remorse so powerful as sometimes to send the criminal self-confessed and self-condemned to his doom, is all said to be part of an obsolete form of speculation. There is merely "a _feeling_ of obligation," such as an animal may experience which is harnessed to a waggon or a load, but any real obligation, authoritatively binding on the conscience of man, is repudiated in terms. Now this teaching I venture to describe as the insignificant ethic, the ethic which connotes nothing beyond the "feeling of obligation," and refuses to recognise in morality anything but a series of hints casually picked up, as to how mankind should behave in order to score in the game of life. The significant ethic, on the other hand, discerns in the law of morality the pathway into the transcendental world, the realm of reason beyond the boundaries of the sense. It sees in morality the basis of religion; it discovers the fact of man's freedom to conform or not to conform to the eternal law; it unveils the reality of life beyond this earth-stage of existence, and last and chiefest of all, it discerns, in the words of Immanuel Kant, "a natural idea of pure theism" in the unmistakable reality of the moral law, from the very obvious fact that laws do not make themselves, but are enactments of reason or intelligence. We propose, therefore, to address ourselves to the fundamental question--the question of questions--the being of a subsistent intelligence and a supreme moral will, responsible for man and all things, whom we in our own tongue name God, though it were more reverent to think and speak of the awful truth with Emerson, as the "Nameless Thought, the Super-personal Heart". We are to treat of theism, the philosophical, _not the theological_, term to designate the truth that the universe owes its existence to infinite Power and infinite Mind, and that morality is a fact because that Power is moral also. To quote Whittier's well-known lines, which express the essential truth of theism in words of exceeding simplicity combined with philosophic depth:-- By all that He requires of me I know what He Himself must be;