So much must suffice to indicate the essential features of the religion which would be left us after the elimination of the supernatural. And now we are to consider whether this religion will suffice for the wants of the world; whether it is a religion "which shall appeal to the sense of duty as forcibly, preach righteousness and truth, justice and mercy, as solemnly and as exclusively as Christianity itself does" (p. 157). Surely to state the question is enough. In fact the author of "Natural Religion" quite recognizes that "to many, if not most, of those who feel the need of religion, all that has been offered in this book will perhaps at first seem offered in derision" (p. 260), and frankly owns that "whether it deserves to be called a faith at all, whether it justifies men in living, and in calling others into life, may be doubted" (p. 66). He tells us that "the thought of a God revealed in Nature," which he has suggested, does not seem to him "by any means satisfactory, or worthy to replace the Christian view, or even as a commencement from which we must rise by logical necessity to the Christian view" (p. 25) and it must be hard not to agree with him. It is difficult to suppose that any one who considers the facts o£ life, who contemplates not the _individua vaga_ of theories, but the men and women of this working-day world can think otherwise. Surely no one who really surveys mankind as they are, as they have been in the past, and, so far as we are able to judge, will be in the future, can suppose that this Natural Religion, even if embodied in a Natural Church, and equipped with "a free clergy," will meet their wants, or win their affections, or satisfy those "strange yearnings" of which we read in Plato, and which, in one form or another, stir every human soul; which we may trace in the chatterings of the poor Neapolitan crone to her Crucifix, or in the hallelujahs of "Happy Sal" at a Salvationist "Holiness Meeting," as surely as in the profoundest speculations of the Angelic Doctor, or in the loftiest periods of Bossuet. Can any one, in this age of all others, when, as the revelations of the physical world bring home to us so overwhelmingly what Pascal calls "the abyss of the boundless immensity of which I know nothing, and you know nothing," man sinks to an insignificance which, the apt word of the author of "Natural Religion" "petrifies" him, can--can any one believe that the compound of Pantheistic Positivism and Christian sentiment--if we may so account of it--set forth in these brilliant pages, will avail to redeem men from animalism and secularity? But, indeed, we need not here rest in the domain of mere speculation. The experiment has been tried. Not quite a century ago, when Chaumette's "Goddess of Reason," and Robespierre's "Supreme Being," had disappeared from the altars of France, La Reveillère-Lepeaux essayed to introduce a Natural Religion under the name of Theophilanthropy[37] to satisfy the spiritual needs of the