taint of the vices of their fellow men, as good wine cannot be kept in an unclean bottle, but these vices will not allow the free flow of love, as neither worthy of it nor suitably affected by it. Love under such conditions instantly takes on the reservation of reason, and ceases to be the supreme, regnant force.

The law, therefore, of love must save the whole community or it saves no man perfectly in the community. The spiritual life, like the life of the body, or the life of the household, is too delicate a thing not to suffer loss and derangement from the derangement of any one of its members. If, therefore, the laws of self-interest are left to work as selfishness in the hearts of men, there can be no complete combining power or continuous progress. Growth will be sporadic, with great chasms between man and man, class and class.

(3) Such, in fact, has been the history of civilization. It has not healed the divisions between men it has deepened them rather. It has not stood firm within itself and so without itself. Its bonds have weakened as the first impulses have been expended, and so it has succumbed to decay and accident. We must, therefore, clearly see, that only a new increment, a new law, has in it the promise of a new life. That law is the law of our spiritual life.

§ 5. The fundamental unfolding of our spiritual nature is under its own moral law. It has two forms, one of claims and one of gifts; one arising from the pressure of other personalities upon it, and one from its own spontaneous overflow; one of justice and one of benevolence. Justice covers