M. Reville's Dogma of Jesus.

Milton's Paradise Lost.

Bray's Man and God.

S. Baring-Gould's Origin and Development of Religious Beliefs. Henry Frank's Evolution of the Devil.

Homer's Odyssey.

Noyes's Translation of the Book of Job.
Hagenbach's History of Christian Doctrine.
FitzGerald's Rubáiyát of Omar Khayám.
Dorner's Person of Christ.

Maurice's History of Hindostan.

M. L'Abbe Huc's Travels.

M. Amelineaux's Exhumation of Egyptian Gods.
Rawlinson's Religions of the Ancient World.

Clodd's Birth and Growth of Religions.

Patrice Larroque's Critical Examination of the Christian Religion.

Tyler's Anthropology.

Withrow's Catacombs.

Anthon's Dictionary of Greek and Roman Antiquities.

Mosheim's History of the Christian Religion.

Encyclopædia Britannica.

Calmet's Fragments.

Godfrey Higgins's Anacalypsis.

Kitto's Cyclopædia of Biblical Literature.

White's Warfare between Theology and Science.

Greg's Creed of Christendom.

W. R. Smith's Old Testament and Jewish Church.

Briggs' Biblical Study.

McClintock and Strong's Cyclopædia of Biblical, Theological and Ecclesiastical Literature.

Allen's Continuity of Christian Thought.

Lardner's Credibility of the Gospels.

De Quincey's Essays ("Protestantism").

St. Augustine's Confession.

James Freeman Clarke's Truths and Errors of Orthodoxy.

James Freeman Clarke's Ten Great Religions.

Jos. Cook's Orthodoxy.

Pressensé's Christian Life in the Early Church.

Pressensé's Heresy and Christian Doctrine.

Pressensé's Apostolic Era.

Works Quoted

Pressensé's Martyrs and Apologists.

Watson's Institutes of Theology.

Calvin's Institutes.

Waddington's History of the Christian Church.
Blackburn's History of the Christian Church.
Conybeare and Howson's Life of St. Paul.
Draper's Intellectual Development of Europe.
Draper's Conflict between Science and Religion.
Max-Müller's Chips from a German Workshop.
Monier Williams's Indian Wisdom.

Griffith's Kumara-sambhava.

Doane's Bible Myths.

Kingsborough's Mexican Antiquities.
Taylor's Diegesis.

Anonymous (Longmans, Green & Co.), A Critical Examina

tion of the Gospel History. Gerald Massey's Natural Genesis.

Fordyce's Aspects of Scepticism.

THE

The mind of

man is disenthralled. The dense ignorance which once enclosed him like the gloom of primeval forests is scattered by the shafts of light which penetrate it. Knowledge is now the compass men seek to guide them across the sea of discovery. Faith is no longer the needle men trust to lead them where Reason refuses to follow. Authority resides not now in creed, or revelation, or priest.

The rational man submits to but one authoritythe Truth. His only revelation is the universe, interpreted in the terms of his enlightened soul. His faith is a postulate of science resting upon experience and prophesying still other undiscovered experiences. The fear of hell ceases to be a torture -having vanished like the illusions of a grewsome nightmare. The priest, standing in the place of

I

eternal Truth, can no more rescue a soul from damnation by intercessory prayer, nor can a crucified Savior, by a voluntary vicariousness, satisfy the demands of infinite justice and by the shedding of his blood cause the remission of the sins of mankind. Those myths of theology have passed away with the Olympian dreams of the ancient gods.

But having cast away the myths of olden times the enlightened soul has found substantial substitutes which have more than satisfied the heart, while not failing to fulfil the severest demands of Reason. The rational soul demands the Truth. Error can never be a lasting comfort. For a time its illusions may seem to please the uneducated senses or bring a feeling of ease to the passive heart. But when at last the Pandora Box of mystery is opened to the searching mind the shock of pain is more intense than ever the delusions of bliss which once entranced it.

Truth is the eternal principle of the universe. Without truth there were no universe. Truth is the comprehension of reality. It is the coincidence of the idea with the fact. It is the demonstration to our consciousness that whatever is represented to the mind as a subjective state finds its exact counterpart in the objective world; that subjective and objective perceptions are both mental abstractions; that such abstractions must be coincident, the subjective finding its exact realization in the objective, that truth may be demonstrated. Truth is therefore the realization of the universe. As I have said, without truth there were no universe. For, unless there were the exact coincidence of the subjective