lowed desires, we convince ourselves that we are not morally responsible, our very inmost natures themselves rise up in eternal protest against such a conclusion. The whole organization of society, all law, all duties between man and man, presuppose moral responsibility. Why so natural the detestation of men guilty of unnecessary cruelty, ingratitude, treachery, theft, and murder, except upon the principle that these men are responsible for their acts? We do not deceive ourselves upon this point in our every-day acts. When we can show that black is white, and make the worse appear the better reason, then with a like consistency may we try to lessen or moderate our detestation of meanness, moral turpitude, treachery, falsehood, and crimes against nature. But the reflective mind cannot help asking a still farther question, viz., If man is morally responsible for his acts, and he has violated moral laws, what shall he do to make amends for such violation? Is it in his power to make any such amends?

Then another question arises: If we are under moral laws are the operations of those laws ever suspended? Are moral laws, like the physical laws, unbending, and inevitable, in their consequences? Some contend that in the moral world, as in the physical world, man must take the full consequences of his acts, without any abatement of their severity. If these consequences are punitive, and must be expiated to their full extent whether the offender tries to make reparation for his misdeeds or not, then such a rule would shut off all chance of forgiveness by the Supreme Law-giver. But, if a man trespasses against his fellow, the aggrieved one may, and not unfrequently does, forgive the offender, when he has made the best reparation it is in his power to make. Shall the Deity, in this respect, have less

liberty than man, when the offender against moral law atones as far as he is able for his guilt?

Superstitious savages as well as enlightened Christians have some idea of propitiating an unseen power. Every prostration before a heathen idol is an indication of a belief in some kind of propitiation. Where does such a belief

come from? Is it all delusion? If one believes that there is no just basis from which such or similar impressions may arise, however misguided heathen devotees may be, let him show, if he can, that such, or similar impressions do not comport with the very nature of the human mind.

Similar impressions are found among intelligent and learned men. Is the human mind so constituted that it must necessarily be the sport of delusion? If so, are those who talk confidently concerning moral and religious delusions of others sure that they are not themselves the subjects of delusion? Let them prove that they are not themselves deluded before they assume that they are right and that millions of other intelligent men must be wrong. Let them show (if they can) that the Deity cannot forgive, and that penalties for sins may not be remitted to the truly penitent, before they presume to assert positively that the consequences of every wrong act must of necessity be fully expiated through the personal sufferings of the offender.

But I can see no philosophical reason why infractions of moral laws should not be followed by inevitable penalties as certainly as violations of physical laws. When we violate both a moral and a physical law in the same act, the physical part of the penalty must certainly be paid.

But David said (addressing the Deity), "But there is forgiveness with Thee, that thou mayest be feared." Does any one know that David was mistaken when he wrote this?

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Unaided reason is entirely incompetent to deal successfully with this problem; and if the reason of David was assisted, or if he was under inspiration, might not he have understood more concerning this question than a modern speculative moralist can?

Still another question arises: If the penalties for broken moral laws must be fully expiated and endured without mitigation, is it possible that one who was not the real offender can, through his own consent, be treated as the offender, and thereby the real offender escape the penalty which, as a result of his acts, became justly due?

We are accustomed to hear about settling moral and religious questions upon a scientific basis; but the answer to this last question lies outside the domains of physical science. Yet questions concerning penalties for broken laws are often discussed, and are worthy of serious consideration. It is, however, of the highest importance that we learn how to avoid violating the laws of our being, both physical and moral.

To many these questions seem puerile, but, in view of the consequences which may follow, reasons for their careful consideration should not be lightly treated, especially when millions of intelligent men who are as likely to be right in their opinions as we are believe these questions to be of supreme importance.

After all that has been written concerning speculative belief, and the desires warping the opinions of men, the reader may possibly desire to know what belief the writer has.

By speculative belief I mean that which is theoretical and has its roots in something which transcends the bounds of experience. Speculative reasoning soars into the region of the unknown. This may be distinguished from belief

which rests on the teachings of purely physical sciences, though ninety-nine out of every hundred of those who profess to base their opinions upon the teachings of physical science are more or less influenced in these very opinions by their own speculations.

The substance of the writer's speculative belief, so far as it relates to the origin of life and all finite existences through a great originating Power, is substantially as follows: He believes in an Overruling Power endowed with Infinite Intelligence and Infinite Benevolence. That this Power, or Being, caused the heavens and the earth to exist, either by an Almighty fiat, or through the action of natural laws which He constituted and ordained; and, further, that He caused to exist all the planets, suns, and stars, and that the whole universe, both animate and inanimate (as well as the interests of all on this tiny ball which we call the earth), is under His constant and direct supervision; that we see manifestations of His power equally in the budding of the trees, the beautiful flowers, the mighty ocean, the gentle zephyr, and the hurricane's blast; that all the powers of nature are subject to Him, and nothing can exist contrary to what He has ordered. Though the nature of this Power is incomprehensible, yet it is personal, or akin to what we term personal, and not a mere blind force. (I use the word "personal because it expresses the idea, so far as we can comprehend it, nearer than any other word in our language; and yet I do not suppose that the personality of Deity is of such a nature that man can comprehend it.)

Many events in life (so-called providences) which seem mysterious, and in certain respecte harsh or cruel, are by this Power ordered in mercy to the world at large.

There is reason to believe that the Creator has arranged

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this world in the best manner possible for the ultimate happiness and welfare of His creatures, when we consider how these creatures are constituted.

Yet it must not, however, be forgotten that actions of socalled natural laws often modify greatly the characters and constitutions of men as well as animals.

Terrific storms which carry death and destruction into certain localities are also, when considered in their whole effects, instruments of purification, and thus probably of mercy to the world. Even in sudden taking off of men who are beloved, useful, and honored, this Omnipotent Power is, in general, carrying out His programme of mercy. Some providences may, and actually do appear to bear hard on individuals. Some wicked men appear to prosper, and others seem never to get proper retribution for their crimes, or for the sorrow they may have caused. Good men suffer in a mysterious way, and appear to be cruelly afflicted; and, looking at this life only, there seems to be a lack of equity. But this apparent lack of equity is not real, but only apparent; for, in order to draw just and full conclusions of the equity, we must take into consideration the whole duration of man's existence.

The doctrines of Evolution, which imply the existence of an active developing force behind all the phenomena of life, and which in general tend to raise the lower to a higher and better state of existence, themselves teach that this Power, in thus raising the lower to a higher state, is now exerting a benevolent influence. Even the taking away of the poorer to make way for the better is in itself an act of benevolence; and thus the operations of what are called the stern and unfeeling laws of nature result in actual good.

So many things indicate the mercy of God that we can