the tendencies against evil, if not in yon, at least with other 
men, even though we accept with Darwin the doctrine of acci- 
dental variation as well as of fixing environment. “ Practically, 
then, as Bishop Butler predicted, we act as the world acted when 
it supposed the evil deeds of its criminals to be the products 
of free will. We even continue to preach, for the preacher’s 
words of enlightenment and courage and admonition enter 
into the list of forces employed by nature for man’s ameliora- 
tion,” as the speaker himself remembers to have been helped 
by George Dawson thirty-two years ago, as he exhorted to 
industry and self-control “ when he made himself the mouth- 
piece of Nature, which secures advance by the encouragement 
of what is best.” Last of all, will not all religious or theo- 
logical influences be enfeebled by this theory ? will not society 
be given over to demoralization and crime ? Not in the least, 
for even George Holyoake, avowed Atheist as he is, preaches 
against lyw views of life, and incites to the higher ends 
and aims of civilization and character. It is, however, a 
serious mistake to suppose that theologic belief has been a 
very potent element in working for man’s amelioration. Very 
many fundamental differences of character “ depend upon 
primary distinctions of chai’acter which religion does not 
remove.” Faraday, whom he describes in a passage of elabo- 
rate eulogy, added since the address was originally written, 
though depending upon his Christian and even his Sandema- 
nian tenets for his spiritual life and comfort and peace, was sin- 
gularly like Charles Darwin, “ who neither shared the theologic 
views nor the religious emotions which formed so dominant a 
factor in Faraday’s life.” “ Facts rather than dogmas have 
been the ministers” of the power not ourselves working for 
righteousness, “ hunger and thirst, heat and cold, pleasure and 
pain, sympathy, shame, pride, love, hate, terror, and awe ; ” and 
yet “ it cannot be denied that the beliefs of religion, including 
the dogmas of theology and the freedom of the will, have 
had some effect in moulding the moral world.” “ Granted ; 
but I do not think that this eroes to the root of the matter. 
Are you quite sure that these beliefs and dogmas are primary 
and not derived — that they are not the products instead of 
being the creators of the moral nature ?” In support of this 
view he refers to Carlyle, and quotes a familiar passage from 
one of Emerson’s poems, both to the effect that religious faiths 
and rites are the products rather than the creative factors of 
man’s moral nature. He ventures to ask : “ Does the song of 
the herald angels, c Glory to God in the Highest, and on earth 
peace, good-will towards men,’ express the exaltation and the 
yearning of a human soul, or does it describe an optical — 
