knowledge of the effect depends upon the knowledge of the cause. Now, what are the facts which correspond to the facts of heat in the theory of the atonement? If we believe in a certain being, an anthropomorphic deity, who will punish us or reward us, it is, of course, obvious that if we cease to believe in him we shall cease to desire to be reconciled to him. So if I believed that the warmth of my house depended upon a fire next door, and then discovered that no such fire existed, I should of course cease to care about lighting it. In this there is nothing which wants explanation. I suppose, therefore, that what Mr. Balfour means is, that if men have certain emotions,--remorse, for example, or what is called a conviction of sin,--and then learn to reject the theory by which these emotions were explained, they cease also to feel the emotions. In fact, he emphatically accepts the view that, if we cease to accept theology, we shall cease to be moral. The perversity of a few wretched "naturalists" in continuing to be moral is explained as a case of survival; the moral naturalist is the parasite who draws his sustenance from the organism which he infests. Let us consider the scientific analogy. I believe in heat, and I accept a scientific theory just as far as it gives me verified laws of heat. I believe, too, in the existence of conscience; that is, I believe that people have real emotions, such as remorse and shame, which correspond to the name. I hold that to be a fact of experience. It would have to be explained, again, so far as explanation is possible, by psychology in the first instance, as heat must be explained by scientific theories. Remorse is a fact, as heat is a fact; and an explanation would consist in giving accurately its place in the moral organism and the laws of its operation. The explanation furnished by any given psychology, by "association," for example, must be accepted or rejected in so far as it explains or fails to explain the facts. If some theory about spiritual "monads" enabled us to show what the conscience is, and how it is, in fact, stimulated or suppressed, we should accept it in the same way as we accept the physical theory of heat. As yet, I need hardly say, no such result has been achieved; and psychology is still far too vague to offer any definite laws of the emotional nature. But in any case, how can a theory about facts make the facts themselves vanish? Would not grief be real just as pain would be real if we could clearly explain how and why it occurred? Why should the "sense of reconciliation" vanish because we show the conditions of its existence? The reason of Mr. Balfour's difficulty, I think, appears from what I have said. In the physical theory we can draw the line clearly between the scientific and the philosophical spheres. Mr. Balfour can accept the scientific truth, though he does not accept the doctrine which results from translating it into ontology.