therefore, is at the disposal of the all-holy Will; and whether within us or without us, in the distant stellar spaces or in the selfconscious life of the tempted or aspiring mind, we are in one divine embrace-God over all, blessed for ever."

The literature dealing with the ethical evolution of man is voluminous. In his 'Principles of Psychology,' Spencer, by his original theory of the development of moral feelings and sentiments in the race, greatly improved and strengthened the utilitarianism of the Bentham and Mill school. In his 'Descent of Man' Darwin approaches the utilitarian theory from the standpoint of natural selection, and in doing so has given rise to quite a library of controversial literature. Dr Russell Wallace, while agreeing with Darwin in the application of natural selection to man viewed from the animal side, contends for spiritual agency in the development of man's mental powers. His book, 'Darwinism,' shows the difficulties which the theory raises when confronted with the

mathematical, musical, and artistic faculties. The second volume of Fiske's 'Cosmic Philosophy' devotes a suggestive chapter to ethical evolution. A searching criticism is to be found in Schurman's 'Ethical Import of Darwinism.' A book which the student should not miss is 'The Origin and Growth of the Moral Instinct,' by an Australian writer, Mr Alexander Sutherland. The late Dr Martineau's books contain perhaps the most effective attacks on Darwinism as applied to ethics from the side of Theism. The chapters devoted to the subject in his 'Study of Religion' and 'Seat of Authority in Religion' are models of luminous criticism and literary art. In Germany and England the Hegelians have proved themselves trenchant critics of Darwinian ethics. The theological reader will find in the first book of Hooker's 'Ecclesiastical Polity' a remarkable disquisition upon law as the mode of the divine working—a disquisition which is worth reading in connection with modern theories of ethics. In Hooker's magnificent language, “law hath her seat in the bosom of God, her voice is the harmony of the world, and all things in

heaven and earth do her homage, the very least as feeling her care, and the greatest as not exempted from her power, both angels and men and creatures of what condition soever, though each in different sort of manner, yet all with uniform consent admiring her as the mother of their peace and joy."

CHAPTER XIII.

THE DEVELOPMENT OF MAN AND SOCIETY.

IF the theory of evolution here outlined is correct, there is no such thing as development of mind in its chief aspects, mental and moral, from mechanical origins. Matter and Mind are in reality manifestations of one Universal Life, which in Nature appears to us as matter, and in Man as mind. By means of reason Man becomes aware that he is living in a system of physical relations, the laws of which he can discover and reduce to scientific harmony. The intelligence which he finds in himself he also finds in Nature, and truth is reached when the Reason which exists in Nature is reflected in the mind. When we say that man is an intelligent being, we do not mean that he has the capacity to discover truth by intuition, but

that he has the capacity to discover truth by observation and reasoning. Similarly, when we say that man is a moral being, we do not mean that by intuition man can discover right and wrong, but that he has the capacity to pronounce moral judgment under the teaching of experience.

In other words, man as man is possessed of two fundamental ideas, the True and the Right; they are developed, not originated, by experience. An important distinction between intellectual and ethical development falls to be noted. It is conceivable that a solitary thinker might discover many of the laws of Nature; he might make some advance in intelligence. A solitary thinker could discover no ethical laws; he could make no advance in morals. This follows from the obvious fact that moral laws imply a community of human beings possessed of physical and social activities which take the form of rights. If reason governs Nature, if the world of things is under law, how much more likely that reason also governs society, the world of persons? To the world of things we bring the fundamental idea of the True,