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ive aim。 I do not mean an austere demand of self… sacrifice from the individual； but an adjustmentas genial and generous as possibleof individual variations for common good。 Otherwise life becomes discordant and futile； and the pain and waste react on each individual。 So we raise again； in the twentieth century； the old question of 'the greatest good；' which men discussed in the Stoa Poikile and the suburban groves of Athens； in the cool atria of patrician mansions on the Palatine and the Pincian； in the Museum at Alexandria； and the schools which Omar Khayyam frequented； in the straw…strewn schools of the Middle Ages and the opulent chambers of Cosimo dei Medici。〃
And again：
〃The old dream of a co…operative effort to improve life； to bring happiness to as many minds of mortals as we can reach； shines above all the mists of the day。 Through the ruins of creeds and philosophies； which have for ages disdained it； we are retracing our steps toward that heightjust as the Athenians did two thousand years ago。 It rests on no metaphysic； no sacred legend； no disputable traditionnothing that scepticism can corrode or advancing knowledge undermine。 Its foundations are the fundamental and unchanging impulses of our nature。〃
And again：
〃The revolt which burns in so much of the abler literature of our time is an unselfish revolt； or non…selfish revolt： it is an outcome of that larger spirit which conceives the self to be a part of the general social organism； and it is therefore neither egoistic nor altruistic。 It finds a sanction in the new intelligence； and an inspiration in the finer sentiments of our generation； but the glow which chiefly illumines it is the glow of the great vision of a happier earth。 It speaks of the claims of truth and justice； and assails untruth and injustice； for these are elemental principles of social life； but it appeals more confidently to the warmer sympathy which is linking the scattered children of the race； and it urges all to co…operate in the restriction of suffering and the creation of happiness。 The advance guard of the race； the men and women in whom mental alertness is associated with fine feeling； cry that they have reached Pisgah's slope and in increasing numbers men and women are pressing on to see if it be really the Promised Land。〃
〃Pisgahthe Promised Land！〃 Mr。 McCabe in that passage sounds as if he were half…way to 〃Oh！ Beulah Land！〃 and the tambourine。 That 〃larger spirit；〃 we maintain； is God； those 〃impulses〃 are the power of God； and Mr。 McCabe serves a Master he denies。 He has but to realise fully that God is not necessarily the Triune God of the Catholic Church； and banish his intense suspicion that he may yet be lured back to that altar he abandoned； he has but to look up from that preoccupation； and immediately he will begin to realise the presence of Divinity。
3。 GOD IS AN EXTERNAL REALITY
It may be argued that if atheists and agnostics when they set themselves to express the good will that is in them； do shape out God； that if their conception of right living falls in so completely with the conception of God's service as to be broadly identical； then indeed God； like the ether of scientific speculation； is no more than a theory； no more than an imaginative externalisation of man's inherent good will。 Why trouble about God then？ Is not the declaration of a good disposition a sufficient evidence of salvation？ What is the difference between such benevolent unbelievers as Professor Metchnikoff or Mr。 McCabe and those who have found God？ The difference is this； that the benevolent atheist stands alone upon his own good will； without a reference； without a standard； trusting to his own impulse to goodness； relying upon his own moral strength。 A certain immodesty； a certain self…righteousness； hangs like a precipice above him； incalculable temptations open like gulfs beneath his feet。 He has not really given himself or got away from himself。 He has no one to whom he can give himself。 He is still a masterless man。 His exaltation is self…centred； is priggishness； his fall is unrestrained by any exterior obligation。 His devotion is only the good will in himself； a disposition； it is a mood that may change。 At any moment it may change。 He may have pledged himself to his own pride and honour； but who will hold him to his bargain？ He has no source of strength beyond his own amiable sentiments； his conscience speaks with an unsupported voice； and no one watches while he sleeps。 He cannot pray； he can but ejaculate。 He has no real and living link with other men of good will。 And those whose acquiescence in the idea of God is merely intellectual are in no better case than those who deny God altogether。 They may have all the forms of truth and not divinity。 The religion of the atheist with a God…shaped blank at its heart and the persuasion of the unconverted theologian； are both like lamps unlit。 The lit lamp has no difference in form from the lamp unlit。 But the lit lamp is alive and the lamp unlit is asleep or dead。 The difference between the unconverted and the unbeliever and the servant of the true God is this； it is that the latter has experienced a complete turning away from self。 This only difference is all the difference in the world。 It is the realisation that this goodness that I thought was within me and of myself and upon which I rather prided myself； is without me and above myself； and infinitely greater and stronger than I。 It is the immortal and I am mortal。 It is invincible and steadfast in its purpose； and I am weak and insecure。 It is no longer that I； out of my inherent and remarkable goodness； out of the excellence of my quality and the benevolence of my heart； give a considerable amount of time and attention to the happiness and welfare of othersbecause I choose to do so。 On the contrary I have come under a divine imperative； I am obeying an irresistible call； I am a humble and willing servant of the righteousness of God。 That altruism which Professor Metchnikoff and Mr。 McCabe would have us regard as the goal and refuge of a broad and free intelligence； is really the first simple commandment in the religious life。
4。 ANOTHER RELIGIOUS MATERIALIST
Now here is a passage from a book； 〃Evolution and the War；〃 by Professor Metchnikoff's translator； Dr。 Chalmers Mitchell； which comes even closer to our conception of God as an immortal being arising out of man； and external to the individual man。 He has been discussing that well…known passage of Kant's： 〃Two things fill my mind with ever…renewed wonder and awe the more often and deeper I dwell on themthe starry vault above me； and the moral law within me。〃 From that discussion； Dr。 Chalmers Mitchell presently comes to this most definite and interesting statement：
〃Writing as a hard…shell Darwinian evolutionist； a lover of the scalpel and microscope； and of patient； empirical observation； as one who dislikes all forms of supernaturalism； and who does not shrink from the implications even of the phrase that thought is a secretion of the brain as bile is a secretion of the liver； I assert as a biological fact that the moral law is as real and as external to man as the starry vault。 It has no secure seat in any single man or in any single nation。 It is the work of the blood and tears of long generations of men。 It is not in man； inborn or innate； but is enshrined in his traditions； in his customs； in his literature and his religion。 Its creation and sustenance are the crowning glory of man； and his consciousness of it puts him in a high place above the animal world。 Men live and die； nations rise and fall； but the struggle of individual lives and of individual nations must be measured not by their immediate needs； but as they tend to the debasement or perfection of man's great achievement。〃
This is the same reality。 This is the same Link and Captain that this book asserts。 It seems to me a secondary matter whether we call Him 〃Man's Great Achievement〃 or 〃The Son of Man〃 or the 〃God of Mankind〃 or 〃God。〃 So far as the practical and moral ends of life are c