rant, but which, on the contrary, seems inconsistent with positive knowledge.
Now, when we come to analyze and trace up the ideas that thus destroy the hope of a future life, we shall find them, I think, to have their source, not in any revelations of physical science, but in certain teachings of political and social science which have deeply permeated thought in all directions. They have their root in the doctrines, that there is a tendency to the production of more human beings than can be provided for; that vice and misery are the result of natural laws, and the means by which advance goes on; and that human progress is by a slow race development. These doctrines, which have been generally accepted as approved truth, do what, except as scientific interpretations have been colored by them, the extensions of physical science do not do—they reduce the individual to insignificance; they destroy the idea that there can be in the ordering of the universe any regard for his existence, or any recognition of what we call moral qualities.
It is difficult to reconcile the idea of human immortality with the idea that nature wastes men by constantly bringing them into being where there is no room for them. It is impossible to reconcile the idea of an intelligent and beneficent Creator with the belief that the wretchedness and degradation which are the lot of such a large proportion of human kind result from his enactments; while the idea that man mentally and physically is the result of slow modifications perpetuated by heredity, irresistibly suggests the idea that it is the race life, not the individual life, which is the object of human existence. Thus has vanished with many of us, and is still vanishing with more of us, that belief which in the battles and ills of life affords the strongest support and deepest consolation.
Now, in the inquiry through which we have passed,
