having. It is evidently the necessary phenomenon to the self of an altruistic world. It is only the converse of that constitution of the world, a necessary opposite view of it. Being constructed on the truly good plan—that of sacrifice, the self given up to others—necessarily from the self-view, according to the self-action, it is this opposite of the self-getting at the expense of others. This latter is involved phenomenally in the former; that best good implies it. It is we trying to reverse it, reading it backwards; but if it had not this backward construction the truth could not be so good. This is what comes when the self is in an altruistic world. And so the world is good, if we put our standard high enough, and include the sacrifice of the self; but from this of course comes the effort to reverse it on the part of the self. But observe, this does not succeed, that is the point; if it did it would be bad. The self is sacrificed in spite of all its efforts; the world is altruistic, even when most of the self seems to succeed; it still fails utterly, perhaps then most utterly. Is here the truth in the representation of future punishment in the sense of suffering, phenomenal evil, or evil to the self succeeding selfish enjoyment; so that the most successful selfattempt fails in the long run even from the self-point of view? But then there is a great perversion here. People do not see that it is the self cannot succeed at all, and so comes the notion of making the best of both worlds, which perhaps is exactly the greatest mistake the self ever made though it has done nothing else from the first. This sacrifice of self is martyrdom, is the destiny of man, whether he will or not, and the glory is that he is to will it. There is beauty even in Calvinism here; it represents the destiny of the lost strictly as a martyrdom; they suffer for God's glory, for the good of

the universe. It is this gives it its power, and is its charm. It is true: man can accept that—only each bought first to accept it for himself.

God does not let the smallest atom be placed in opposition to its affinities or tendencies but to effect a higher function; not one is allowed to suffer but for a vastly higher end. And so with man. Not one pang is inflicted upon him, not one felicity withheld, one tendency restrained, but for the purpose of nutrition and subservience to a function. We must liberate ourselves from the thraldom of thinking that we are the object of creation. We are part of it; elements forming part of the universal life; we must be content to bear our share of nutrition, and offer up ourselves willing instruments in the production of the function; yield gladly our bodies to suffering, our hearts to sorrow, our desires to disappointment; bear our part in the great life, ennobling and exalting it by willing subservience.

In life there is no particle that has not at last its tendencies and affinities fully gratified, carried completely out. But by the violence done to them, the restraint imposed upon them, it is made to form part of an organism; and by obeying its affinities, by carrying out its tendencies, it effects the function. So, surely, in respect to the nutrition effected by violence done to human affections, restraint on human tendencies, all shall come right at last.

Let us rejoice that God uses us and our troubles and resentment and intolerance of the evil, to bring about the good. Also He does the best for us, for each one; our trials are the only best for us. What a wonder it is:

the best for the world, the best for each one also. And yet not a wonder, for only by being best for each one I could it be best for the whole. We think individual welfare is sacrificed for the welfare of the whole: it is a mean mistaken thought. The good of the whole comprises and consists in the good of each part. We think God does like us, who are obliged to manage, and contrive, and choose, and sacrifice some objects for others: God attains the perfect good of the universe by, and with, and not without my perfect good.

We admire this nutrition and development by limit and excess and resistance in nature; we sympathize not with her toil and long-suffering and patient endurance. But when it comes to ourselves and we have to live also, bear the wrongness, resist the passion, then we complain sadly, and even doubt if God can be good; or we think He has much to do in the future to make it up. This doctrine of the future has utterly perverted our faith; at least it has made a great nutrition, and we will have a glorious function from it by-and-by. It is the poor sacrificed working people we should feel for; they are the martyrs sacrificed for earth's good. It is too much glory to share with them the work of developing the earth's life. For that is what this suffering and wrong is doing. I extend the idea of martyrdom, of suffering for the progress of the right and good, to all innocent suffering. When I say the noble army of martyrs, I think of more than martyrs at the stake and holy confessors. I think of the pale downcast operative, the degraded outcast, the tortured slave. All these are martyrs, sacrificed for the world.

Is there not something beautiful in the thought that sin pertains to the individual and exclusively so-not

to man? Only so deep as the isolated individuality extends can sin extend. And thus it is that sin can be "washed away;" because it is superficial; because into the actual fact of man's being it does not enter. The sin has stained the self, not the man.

And an entirely new thought of the world comes with this. Amid all this sin is the sinless Man; and we who are sinful are to be brought into one with Him. Man came also the resurrection of the dead."

"By

VIII.
ETHICS.

The practical problem is to unite work for man with the devotion connected with work for God-Peace must be made heroic-We need the Puritan's heroism on another level-By seeing the present as the phenomenon of the eternal all life becomes religious-Our Christianity cannot give the enthusiasm which alone can raise men above selfishness-Whether civilization is an advance in a moral direction-Faith will make common life heroic-Stoicism and Actualism-Parallel of Science and the practical life-The world is altruistically good-The world is good for giving in—Men are ignorant rather than evil-Happiness is altruistic-Man is one— -Man's business is with the present-The practical as existing for the sake of the reflective-The unreality of the physical-Virtue connected with the self—The evil of exalting individual over general regards— The self as the devil-Genius is a sufferer, not a doer-Self-sacrifice is extended politeness-Poverty does not involve loss of refinement -The education of children-We need not seek results-Whether the world goes best by being let alone-What martyrdom is—Men are still called upon to be martyrs-The conditions must always be fulfilled-The world's debt to outcasts-Vicarious suffering is the law of the world-Circumstances determine virtue-The ascetic instinct Our ethical life is pre-scientific -Future times will owe to this age the culture of the heart.

THIS is the problem :-to unite, with working for our fellow-men, the zeal, absorption, and devotion which went with, and naturally go with, the idea of working directly for God. And how clearly, too, it is this which the "actual" view of life, and the world, solves. Is not the