he encounters in nature, nay in human nature, obstacles which hinder him from effecting the good that he desires. Once conceive God thus, and the formula of duty reads simply: Help God; work with Him for the production of what is good, lend Him the concurrence that He really needs since He is not omnipotent. Labour also with all great men—all men like Socrates, Moses, Marcus Aurelius, Washington—do as they do, all that you can and ought to do. This disinterested collaboration on the part of all men with each other and with the principle of goodness, in whatsoever manner that principle may be conceived or personified, will be, in John Stuart Mill’s judgment, the ultimate religion. And it is evidently no more than a magnified system of morality, erected into a universal law for the world. What is it that we call the divine, except this that is the best in ourselves? “God is good,” cried Feuerbach, “signifies: goodness is divine; God is just signifies: justice is divine.” Instead of saying: there have been divine agonies, divine deaths, one has said, God has suffered, God has died. “God is the apotheosis of the heart of man.”[55] [55] Mr. Seeley, in his work entitled _Natural Religion_ (1882), takes pains to establish that of the three elements which compose the religious idea—the love of truth or science, the sentiment of beauty or art, the notion of duty or morals—it is the last only that can to-day be reconciled with Christianity. [Sidenote: Matthew Arnold’s “Literature and Dogma.”]