give us if we were devoted to unpopular causes. We need no longer hold our tongues or fear to vote the revolutionary or reformatory ticket. Our stocks might fall, our hopes of promotion vanish, our salaries stop, our club doors close in our faces; yet, while we lived, we would imperturbably bear witness to the spirit, and our example would help to set free our generation. The cause would need its funds, but we its servants would be potent in proportion as we personally were contented with our poverty.
I recommend this matter to your serious pondering, for it is certain that the prevalent fear of poverty among the educated classes is the worst moral disease from which our civilization suffers.
I have now said all that I can usefully say about the several fruits of religion as they are manifested in saintly lives, so I will make a brief review and pass to my more general conclusions.
Our question, you will remember, is as to whether religion stands approved by its fruits, as these are exhibited in the saintly type of character. Single attributes of saintliness may, it is true, be temperamental endowments, found in non-religious individuals. But the whole group of them forms a combination which, as such, is religious, for it seems to flow from the sense of the divine as from its psychological centre. Whoever possesses strongly this sense comes naturally to think that the smallest details of this world derive infinite significance from their relation to an unseen divine order. The thought of this order yields him a superior denomination of happiness, and a steadfastness of soul with which no other can compare. In social relations his serviceability is exemplary; he abounds in impulses to help. His help is in-
