consciences. Besides, you have been an evil Master, and can no longer be entrusted with the care of others. With the fall of slavery falls all your pretended rights to the allegiance of these men and women. And the slaves can not become free until your real character is exposed and your pretensions to authority divine exploded.

But, on the other hand, there were those among the preachers of freedom who were inclined to accept the slave-owner's proposition: "We will come in and do what we can to educate and reform the people. We will say nothing to them about their slavery, or against your authority over them. All we wish is to make good men and women out of them," they said.

Behold the difference between "liberal" Christian and Ethical movements, and a thoroughgoing and uncompromising Rationalism. The former think that the intellectual bondage of the church is not an obstacle to the moral and mental development of man, the latter hold, and to my mind, justly, that the first condition of salvation for a slave is that he be free-free from gods, christs, bibles and churches, as well as kings.

But the Rationalist Societies of Europe and America need no justification for their existence. They do a work which neither Unitarianism nor Ethical Culture attempt even to do. The work of the Rationalists of Chicago has been singularly successful, both in building up a self-supporting

Society with a large membership and a much larger audience which regularly fills Orchestra Hall the largest and finest on Michigan Avenue, but it has also, together with the other progressive forces at play in the modern world, profoundly influenced the life and thought of the community. Superstition is more ashamed to show her face in Chicago, than perhaps in any other city of its size in America. There are no doubt, Rationalists in many of our other cities, and in large numbers, but in Chicago, Rationalists are organized. They maintain a regular platform, and disseminate Rationalistic publications by the thousands.

The ten years in which I have been engaged in this work of constructive Rationalism have been the most fruitful years of my life. They have been years of conscious development in the knowledge and grasp of truths which enrich as well as interpret life. The sense of freedom from inconsistency, which is a kind of insincerity, is a great source, both of power and happiness. Then, the militant note to which the soul of the Rationalist vibrates,—for he is a soldier sworn to free men from the fear of the gods and their priests a soldier to help man break his holy chains-gives him all the alertness, watchfulness, and courage of a sentinel at his vigil. There have been those who have helped man to political liberty, and others who are nobly endeavoring to

help him conquer industrial liberty: but not until man has thrown off the yoke of the gods can he be free indeed. The last king to be dethroned is the heavenly king. If he stays, Tzar and Kaiser, tyrant and despot, pope and priest, in some form or other, will remain with us. Here and there men may succeed in banishing or overthrowing the tyrant,-king or priest, but these will come back again and again, perhaps disguised, but ever really the same, until God from whom they derive their power is unseated, and man becomes forever free. Honor to those who taught us not to kneel before Caesar, but greater honor to him who shall teach us not to kneel at all, and to accept nothing that is given to us for kneeling.

CHAPTER VI.

SOME OBJECTIONS TO RATIONALISM.

"Rationalism is cold," is a frequent criticism advanced by theological people. Without God and the hope of immortality, the Rationalist, according to church-goers, ought to be very miserable. Even if he should manage to escape the consequences of his unbelief while living, he is sure to suffer horrors when he comes to die. Life and death are so awful that only faith in God and the hope of a future life can enable us to endure the one and resign ourselves to the other. Such is the reasoning of Orthodoxy.

Strictly speaking, the question of the existence of a God is not a human question. The bare fact that for these thousands of years, and throughout the world, the existence of God has remained an unsolved question, suggests that in all probability it will never be decided by mortals. Certainty about the future is equally impossible. Of course, we do not know what light science may throw upon these problems to-morrow, but speaking modestly, and without dogmatizing, every honest soul must admit, with Shakespeare, that the future is still an "undiscovered country."

L

The essential thing is not that we should believe in a God or in the hereafter, but that we should grow. Whenever, during my ten years of complete severance from the supernatural, I have been called to say a few words in the house of mourning, or at the open grave, I have never pretended to find comfort for the bereaved in the belief in a non-resident God or in a life hereafter.

The priest knows, or says he does, where the departed has gone, what kind of a life he leads there, what will be his lot in eternity, and whether we shall meet again. He speaks of these things with the assurance of a schoolboy reciting a page which he has learned by heart. But he is only pretending to possess information which, as a matter of fact, no one possesses. He knows no more of a personal God, or of another life, than anybody else. If we cannot predict what will happen in the next hour, how can we talk with assurance of the secrets of the unending future? If we do not quite understand ourselves, or the world which we daily see, how can we boast of any certain knowledge of a Being who is said to be infinitely and absolutely and incomprehensibly different from us? Silence is more religious than the gossip one hears about such a Being. Modesty is more reverent than dogmatism, and the agnostic is more honest and more eloquent than the garrulous preacher. If men wish to know where the Eternal is, who he