Having conquered the means which assure self-preservation, and having through much labor acquired science--the intellectual sun which turns man's night into day--the next virtue, the practice of which alone can enable man to enjoy the life he has learned to preserves, and the arts and pleasures he has created through knowledge, is to put a wholesome check upon his appetites by exercising moderation. Not until a man can moderate himself does he really become a moral, that is to say, a superior, being--a conqueror who can hold his possessions. In one of his romances, Voltaire makes the first man ask his Maker what he must do to get the most beauty and joy out of life. The answer to this question is also Voltaire's: "Practice Moderation." How simple are all the commandments of Reason compared with the contradictions of Revelation! There is not one word of Reason ever spoken which has lost either its authority or beauty, while it is admitted by the believers themselves that more than half of the divine Revelation has become obsolete. To the question, "Why do not men obey the ordinances and commandments in the Old Testament?" the answer of the churches is, "The times have changed," or, "They were meant only for the Jews." Revelations grow old and expire. Reason, like the sun, rises daily to give unto each day its daily light. If Rationalists ever succeed in building a Hall of Reason, the two commandments which they will inscribe over its entrance will never need revision: 1. _Speak according to knowledge._ 2. _Act according to conscience._ IX. The Parables of Jesus |JESUS is supposed to be the vein of gold in the bible. As already intimated, if the whole book is of God, it is difficult to see why certain portions of it should be more or less godly than others. Among the parables of Jesus, that of the "Prodigal Son" is said to be one of the most inspiring. It is the story of a young man who borrows in advance his portion of his father's wealth, while the latter is still living, and leaves home. After wasting his inheritance by riotous living, he finds himself face to face with starvation. The worst thing happens to him that might happen to a pious Jew--he is compelled to take care of a herd of swine, and to eat of their food. In this condition, he remembers that his father is still rich, with plenty of servants, and food for everybody. He decides to go back to him, just as he is, and to throw himself upon his mercy. It never occurs to him to try and make for himself a good reputation before he returns to his father, or to earn back the wealth he has squandered by a life of debauchery. Why should he? It is not his father's respect he wants, but his forgiveness. His foolish father does just as the prodigal expected; he gives him a royal welcome. A ring is slipped on his finger, the richest robe is thrown over his shoulders, and the fatted calf is killed for him.