Arrows of Freethought Part 5

(February, 1880.)

Bishops should speak as men having authority, and not as the Scribes and Pharisees. Even the smallest of them should be a great man.

An archbishop, with fifteen thousand a year, ought to possess a transcendent intellect, almost beyond comprehension; while the worst paid of all the reverend fathers of the Church, with less than a fifth of that salary, ought to possess no common powers of mind. The Bishop of Carlisle is not rich as bishops go, but he enjoys a yearly income of 4,500, besides the patronage of forty-nine livings. Now this quite equals the salary of the Prime Minister of the greatest empire in the world, and the Bishop of Carlisle should therefore be a truly great man.

We regret however, to say that he is very much the reverse, if we may judge from a newspaper report which has reached us of his lecture on "Man's Place in Nature," recently delivered before the Keswick Scientific and Literary Society. Newspaper reports, we know, are often misleading in consequence of their summary character; nevertheless two columns of small type must give some idea of a discourse, however abstruse or profound; here and there, if such occured, a fine thought or a shrewd observation would shine through the densest veil. Yet, unless our vision be exceptionally obtuse, nothing of the kind is apparent in this report of the Bishop's lecture. Being, as his lordship confessed, the development of "a sermon delivered to the men at the Royal Agricultural Society's Show last summer," the lecture was perhaps, like the sermon, adapted to the bucolic mind, and thus does meagre justice to the genius of its author. His lordship, however, chose to read it before a society with some pretentions to culture, and therefore such a plea cannot avail. As the case stands, we are constrained to accuse the bishop of having delivered a lecture on a question of supreme importance, which would do little credit to the president of a Young Men's Christian a.s.sociation; and when we reflect that a parson occupied the chair at the meeting, and that the vote of thanks to the episcopal lecturer was moved by a canon, who coupled with it some highly complimentary remarks, we are obliged to think the Church more short of brains than even we had previously believed, and that Mene, Mene, Tekel, Upharsin has already been written on its temple walls by the finger of doom.

Very early in his lecture the Bishop observed that "the Scriptures are built on the hypothesis of the supreme and unique position of man."

Well, there is nothing novel in this statement. What we want is some proof of the hypothesis. His lordship's way of supplying this need is, to say the least, peculiar. After saying that "he would rather trust the poet as an exponent of man than he would a student of natural history,"

he proceeds to quote from Shakespeare, Pope and Plato, and ends that part of his argument with a rhetorical flourish, as though he had thus really settled the whole case of Darwin _versus_ Moses. Our reverence of great poets is probably as deep and sincere as the Bishop's, but we never thought of treating them as scientific authorities, or as witnesses to events that happened hundreds of thousands of years before their birth. Poets deal with subjective facts of consciousness, or with objective facts as related to these. The dry light of the intellect, radiated from the cloudless sun of truth, is not their proper element, but belongs exclusively to the man of science. They move in a softer element suffused with emotion, whose varied clouds are by the sun of imagination touched to all forms of beauty and splendor. The scientific man's description of a lion, for instance, would be very different from a poet's; because the one would describe the lion as it is in itself, and the other as it affects us, a living whole, through our organs of sight and sound. Both are true, because each is faithful to its purpose and expresses a fact; yet neither can stand for the other, because they express different facts and are faithful to different purposes.

Shakespeare poetically speaks of "the ruddy drops that visit this sad heart," but the scientific truth of the circulation of the blood had to await its Harvey. In like manner, it was not Milton but Newton who expounded the Cosmos; the great poet, like Dante before him, wove pre-existent cosmical ideas into the texture of his sublime epic, while the great scientist wove all the truth of them into the texture of his sublime theory. Let each receive his meed of reverent praise, but do not let us appeal to Newton on poetry or to Milton on physics. And when a Bishop of Carlisle, or other diocese, complains that "the views advanced by scientific men tend painfully to degrade the views of poets and philosophers," let us reply that in almost every case the great truths of science have been found to transcend infinitely the marvels of theology, and that the magnificence of song persists through all fluctuations of knowledge, because its real cause lies less in the subject than in the native grandeur of the poet's mind.

Man's place in nature is, indeed, a great question, and it can be settled only by a wide appeal to past and present facts. And those facts, besides being objective realities, must be treated in a purely scientific, and not in a poetic or didactic spirit. Let the poet sing the beauty of a consummate flower; and, if such things are required, let the moralist preach its lessons. But neither should arrogate the prerogative of the botanist, whose special function it is to inform us of its genesis and development, and its true relations to other forms of vegetable life. So with man. The poet may celebrate his pa.s.sions and aspirations, his joys and sorrows, his laughter and tears, and ever body forth anew the shapes of things unseen; the moralist may employ every fact of his life to ill.u.s.trate its laws or to enforce its duties; but they must leave it to the biologist to explain his position in the animal economy, and the stages by which it has been reached. With regard to that, Darwin is authoritative, while Moses is not even ent.i.tled to a hearing.

Although the Bishop is very ready to quote from the poets, he is not always ready to use them fairly. For instance, he cites the splendid and famous pa.s.sage in "Hamlet:"--"What a piece of work is man! How n.o.ble in reason! How infinite in faculties! in form and moving, how express and admirable! in action, how like an angel! in apprehension, how like a G.o.d! the beauty of the world! the paragon of animals!" There his lordship stops, and then exclaims, "Shakespeare knew nothing of the evolution of man from inferior forms." But why did he not continue the quotation? Hamlet goes on to say, "And yet, what to me is this _quintessence of dust?_" How now, your lordship? We have you on the hip!

"Quintessence of dust" comes perilously near to evolution. Does not your lordship remember, too, Hamlet's pursuing the dust of Caesar to the ignominious bunghole? And have you never reflected how the prescient mind of Shakespeare created an entirely new and wonderful figure in literature, the half-human, half-b.e.s.t.i.a.l Caliban, with his G.o.d Setebos--a truly marvellous resuscitation of primitive man, that in our day has inspired Mr. Browning's "Caliban on Setebos," which contains the entire essence of all that Tylor and other investigators in the same field have since written on the subject of Animism? It seems that the Lord Bishop of Carlisle reads even the poets to small purpose.

Haughtily waving the biologists aside, his lordship proceeds to remark that "man's superiority is not the same that a dog would claim over a lobster, or an eagle over a worm;" the difference between man and other animals being "not one of degree, but of kind." Such a statement, without the least evidence being adduced to support it, places the Bishop almost outside the pale of civil discussion. When will these lordly ecclesiastics learn that the time for dogmatic a.s.sertion is past, and that the intellectual temper of the present age can be satisfied only by proof? We defy the Bishop of Carlisle to indicate a single phase of man's nature which has no parallel in the lower animals. Man's physical structure is notoriously akin to theirs, and even his brain does not imply a distinction of kind, for every convolution of the brain of man is reproduced in the brain of the higher apes. His lordship draws a distinction between instinct and reason, which is purely fanciful and evinces great ignorance of the subject. That, however, is a question we have at present no room to discuss; nor, indeed, is there any necessity to do so, since his lordship presently admits that the lower animals share our "reason" to some extent, just as to a much larger extent we share their "instinct," and thus evacuates the logical fortress he took such pains to construct.

Quitting that ground, which proves too slippery for his feet, the Bishop goes on to notice the moral and aesthetic difference between man and the lower animals. No animal, says his lordship, shows "anything approaching to a love of art." Now we are quite aware that no animal except man ever painted a picture or chiselled a statue, for these things involve a very high development of the artistic faculty. But the appreciation of form and color, which is the foundation of all fine art, is certainly manifested by the lower animals, and by some fathem to an extreme degree. If his lordship doubts this, let him study the ways of animals for himself; or, if he cannot do that, let him read the chapters in Mr.

Darwin's "Descent of Man" on s.e.xual selection among birds. If he retains any doubt after that, we must conclude that his head is too hard or too soft to be influenced, in either of which cases he is much to be pitied.

His lordship thinks that the moral sense is entirely absent in the lower animals. This, however, is absurdly untrue; so much so, indeed, that we shall not trouble to refute it _Good_ and _n.o.ble_, he avers, are epithets inapplicable to animals, even to the horse or dog. What vain creatures men are to talk thus! Does his lordship remember Byron's epitaph on his Newfoundland dog, and the very uncomplimentary distinction drawn therein between dogs and men? Look at that big pet with the lordly yet tender eye! How he submits to the boisterous caresses of children, because he knows their weakness and shares their spirit of play! Let their elders do the same, and he will at once show resentment. See him peril his life ungrudgingly for those he loves, or even for comparative strangers! And shall we deny him the epithet of _n.o.ble or good?_ Whatever theologians may say, the sound heart of common men and women will answer _No!_

Lastly, we are told that "the religious sentiment is characteristically and supremely human." But here again we must complain of his lordship's mental confusion. The religious sentiment is not a simple but a highly complex emotion. Resolve it into its elemental feelings, and it will be found that all these are possessed in some degree by lower animals. The feeling of a dog who bays the moon is probably very similar to that of the savage who cowers and moans beneath an eclipse; and if the savage has superst.i.tious ideas as well as awesome feelings, it is only because he possesses a higher development of thought and imagination.

Canon Battersby, who moved the vote of thanks to the Bishop, ridiculed the biologists, and likened them to Topsy who accounted for her existence by saying "Specs I growed." Just so. That is precisely how we all did come into existence. Growth and not making is the law for man as well as for every other form of life. Moses stands for manufacture and Darwin stands for growth. And if the great biologist finds himself in the company of Topsy, he will not mind. Perhaps, indeed, as he is said to enjoy a joke and to be able to crack one, might he jocularly observe to "tremendous personages" like the Bishop of Carlisle, that this is not the first instance of truths being hidden from the "wise" and revealed unto babes.

PROFESSOR FLINT ON ATHEISM.

(January, 1877.)

Professor Flint delivered last week the first of the present year's course of Baird lectures to a numerous audience in Blythswood Church, Glasgow, taking for his subject "The Theories opposed to Theism."

Anti-Theism, he said, is more general now than Atheism, and includes all systems opposed to Theism. Atheism he defined as "the system which teaches that there is no G.o.d, and that it is impossible for man to know that there is a G.o.d." At least this is how Professor Flint is reported in the newspapers, although we hope he was not guilty of so idiotic a jumble.

Where are the Atheists who say there is no G.o.d? What are their names?

Having mingled much with thoroughgoing sceptics, and read many volumes of heretical literature, we can confidently defy Professor Flint to produce the names of half a dozen dogmatic Atheists, and we will give him the whole world's literature to select from. Does he think that the brains of an Atheist are addled? If not, why does he make the Atheist first affirm that there is _no_ G.o.d, and then affirm the impossibility of man's ever knowing whether there is a G.o.d or not? How could a man who holds his judgment in suspense, or who thinks the universal mystery insoluble to us, dogmatise upon the question of G.o.d's existence? If Professor Flint will carefully and candidly study sceptical literature, he will find that the dogmatic Atheist is as rare a the phoenix, and that those who consider the extant evidences of Theism inadequate, do not go on to affirm an universal negative, but content themselves with expressing their ignorance of Nature's _why_. For the most part they endorse Thomas Cooper's words, "I do not say there _is_ no G.o.d, but this I say, _I know not_" Of course this modesty of affirmation may seem impiously immodest to one who has been trained and steeped in Theism so long that the infinite universe has become quite explicable to him; but to the sceptic it seems more wise and modest to confess one's ignorance, than to make false pretensions of knowledge.

Professor Flint "characterised the objections which Atheism urges against the existence of G.o.d as extremely feeble." Against the existence of _what_ G.o.d? There be G.o.ds many and Lords many; which of the long theological list is to be selected as _the_ G.o.d? A G.o.d, like everything else from the heights to the depths, can be known only by his attributes; and what the Atheist does is not to argue against the existence of _any_ G.o.d, which would be sheer lunacy, but to take the attributes affirmed by Theism as composing its Deity and inquire whether they are compatible with each other and with the facts of life. Finding that they are not, the Atheist simply sets Theism aside as not proven, and goes on his way without further afflicting himself with such abstruse questions.

The Atheist must be a very dreary creature, thinks Professor Flint. But why? Does he know any Atheists, and has he found them one half as dreary as Scotch Calvinists? It may seem hard to the immoderately selfish that some Infinite Spirit is not looking after their little interests, but it is a.s.suredly a thousandfold harder to think that this Infinite Spirit has a yawning h.e.l.l ready to engulph the vast majority of the world's miserable sinners. If the Atheist has no heaven, he has also no h.e.l.l, which is a most merciful relief. Far better were universal annihilation than that even the meanest life should writhe for ever in h.e.l.l, gnawed by the worm which never dieth, and burnt in the fire which is never quenched.

Even Nature, thinks Professor Flint, cannot be contemplated by the Atheist as the Theist contemplates it; for while the latter views it as G.o.d's vesture wherewith he hides from us his intolerable glory, the latter views it as the mere embodiment of force, senseless, aimless, pitiless, an enormous mechanism grinding on of itself from age to age, but towards no G.o.d and for no good. Here we must observe that the lecturer trespa.s.ses beyond the truth. The Atheist does not affirm that Nature drives on to no G.o.d and no good; he simply says he knows not whither she is driving. And how many Theists are there who think of G.o.d in the presence of Nature, who see G.o.d's smile in the sunshine, or hear his wrath in the storm? Very few, we opine, in this practical sceptical age. To the Atheist as to the Theist, indeed to all blessed with vision, Nature is an ever new wonder of majesty and beauty! Sun, moon, and stars, earth, air, and sky, endure while the generations of men pa.s.s and perish; but every new generation is warmed, lighted, nurtured and gladdened by them with most sovereign and perfect impartiality. The loveliness and infinite majesty of Nature speak to all men, of all ages, climes and creeds. Not in her inanimate beauty do we find fatal objections to the doctrine of a wise and bountiful power which overrules her, but rather in the multiplied horrors, woes, and pangs of sentient life. When all actual and recorded misery is effaced, when no intolerable grief corrodes and no immedicable despair poisons life, when the tears of anguish are a.s.suaged, when crime and vice are unknown and unremembered, and evil l.u.s.ts are consumed in the fire of holiness; then, and then only, could we admit that a wise and righteous omnipotence rules the universal destinies. Until then we cannot recognise the fatherhood of G.o.d, but must find shelter and comfort in the more efficacious doctrine of the brotherhood of Man.

Professor Flint concluded his lecture, according to the newspaper report, thus:--"History bears witness that the declension of religion has ever been the decline of nations, because it has ever brought the decay of their moral life; and people have achieved n.o.ble things only when strongly animated by religious faith." All this is very poor stuff indeed to come from a learned professor. What nation has declined because of a relapse from religious belief? Surely not a.s.syria, Egypt, Greece, or Carthage? In the case of Rome, the decline of the empire was coincident with the rise of Christianity and the decline of Paganism; but the Roman Empire fell abroad mainly from political, and not from religious causes, as every student of history well knows. Christianity, that is the religion of the Bible, has been dying for nearly three centuries; and during that period, instead of witnessing a general degradation of mankind we have witnessed a marvellous elevation. The civilisation of to-day, compared with that which existed before Secular Science began her great battle with a tyrannous and obscurantist Church, is as a summer morn to a star-lit winter night.

Again, it is not true that men have achieved n.o.ble things only when strongly animated by religious faith; unless by "religious faith" be meant some vital idea or fervent enthusiasm. The three hundred Spartans who met certain death at Thermopylae died for a religious idea, but not for a theological idea, which is a very different thing. They perished to preserve the integrity of the state to which they belonged. The greatest Athenians were certainly not religious in Professor Flint's sense of the word, and the grand old Roman patriots had scarcely a scintillation of such a religious faith as he speaks of. Their religion was simply patriotism, but it was quite as operant and effective as Christian piety has ever been. Was it religious faith or patriotism which banded Frenchmen together in defiance of all Europe, and made them march to death as a bridegroom hastens to his bride? And in our own history have not our greatest achievers of n.o.ble things been very indifferent to theological dogmas? Nay, in all ages, have not the n.o.blest laborers for human welfare been impelled by an urgent enthusiasm of humanity rather than by any supernatural faith? Professor Flint may rest a.s.sured that even though all "the old faiths ruin and rend," the human heart will still burn, and virtue and beauty still gladden the earth, although divorced from the creeds which held them in the thraldom of an enforced marriage.

A HIDDEN G.o.d.

(October, 1879.)

The _Christian World_ is distinguished among religious journals by a certain breadth and vigor. On all social and political subjects it is remarkably advanced and outspoken, and its treatment of theological questions is far more liberal and intelligent than sceptics would expect. Of late years it has opened its columns to correspondence on many topics, some of a watery character, like the reality of Noah's flood, and others of a burning kind, like the doctrine of eternal punishment, on all of which great freedom of expression has been allowed. The editor himself, who is, we suspect, far more sceptical than most of his readers, has had his say on the question of h.e.l.l, and it is to be inferred from his somewhat guarded utterance that he has little belief in any such place. This, however, we state with considerable hesitation, for the majority of Christians still regard the doctrine of everlasting torture as indubitable and sacred, and we have no desire to lower him in the estimation of the Christian world in which he labors, or to cast a doubt on the orthodoxy of his creed. But the editor will not take it amiss if we insist that his paper is liberal in its Christianity, and unusually tolerant of unbelief.

Yet, while ent.i.tled to praise on his ground, the _Christian World_ deserves something else than praise on another. It has recently published a series of articles for the purpose of stimulating faith and allaying doubt. If undertaken by a competent writer, able and willing to face the mighty difference between Christianity and the scientific spirit of our age, such a series of articles might be well worth reading. We might then admire if we could not agree, and derive benefit from friendly contact with an antagonist mind. But the writer selected for the task appears to possess neither of these qualifications. Instead of thinking he gushes; instead of reason he supplies us with unlimited sentiment. We expect to tread solid ground, or at least to find it not perilously soft; and lo! the soil is moist, and now and then we find ourselves up to the knees in unctuous mud. How difficult it is nowadays to discover a really argumentative Christian! The eminent favorites of orthodoxy write sentimental romances and call them "Lives of Christ,"

and preach sermons with no conceivable relation to the human intellect; while the apologists of faith imitate the tactics of the cuttle-fish, and when pursued cast out their opaque fluid of sentimentality to conceal their position. They mostly dabble in the shallows of scepticism, never daring to venture in the deeps; and what they take pride in as flashes of spiritual light resembles neither the royal gleaming of the sun nor the milder radiance of the moon, but rather the phosph.o.r.escence of corruption.

In the last article of the series referred to, ent.i.tled "Thou art a G.o.d that Hidest Thyself," there is an abundance of fict.i.tious emotion and spurious rhetoric. From beginning to end there is a painful strain that never relaxes, reminding us of singers who pitch their voices too high and have to render all the upper notes in falsetto. An attempt is made to employ poetical imagery, but it ludicrously fails. The heaven of the Book of Revelation, with its gold and silver and precious stones, is nothing but a magnified jeweller's shop, and a study of it has influenced the style of later writers. At present Christian gushers have descended still lower, dealing not even in gold and jewels, but in Brummagem and paste. The word _gem_ is greatly in vogue. Talmage uses it about twenty times in every lecture, Parker delights in it, and it often figures on the pages of serious books. In the article before us it is made to do frequent service. A promise of redemption is represented as shining gem-like on the brow of Revelation, Elims _gem_ the dark bosom of the universal desert, and the morning gleams on the _dew-gemmed_ earth. Perhaps a good recipe for this kind of composition would be an hour's gloat on the flaming window of a jeweller's shop in the West End.

But let us deal with the purport and purpose of the article. It aims at showing that G.o.d hides himself, and why he does so. The fact which it is attempted to explain none will deny. Moses ascended Mount Sinai to see G.o.d and converse with him, Abraham and G.o.d walked and talked together, and according to St. Paul the Almighty is not far from any one of us.

But the modern mind is not p.r.o.ne to believe these things. The empire of reason has been enlarged at the expense of faith, whose provinces have one after another been annexed until only a small territory is left her, and that she finds it difficult to keep. Coincidently, G.o.d has become less and less a reality and more and more a dream. The reign of law is perceived everywhere, and all cla.s.ses of phenomena may be explained without recourse to supernatural power. When Napoleon objected to Laplace that divine design was omitted from his mechanical theory of the universe, the French philosopher characteristically replied: "I had no need of that hypothesis." And the same disposition prevails in other departments of science. Darwin, for instance, undertakes to explain the origin and development of man, physical, intellectual and moral, without a.s.suming any cause other than those which obtain wherever life exists.

G.o.d is being slowly but surely driven from the domain of intermediate causes, and transformed into an ultimate cause, a mere figment of the imagination. He is being banished from nature into that poetical region inhabited by the G.o.ds of Polytheism, to keep company there with Jupiter and Apollo and Neptune and Juno and Venus, and all the rest of that glorious Pantheon. He no longer rules the actual life and struggle of the world, but lives at peace with his old rivals in--

"The lucid inters.p.a.ce of world and world, Where never creeps a cloud or moves a wind, Nor ever falls the least white star of snow, Nor ever lowest roll of thunder moans; Nor sound of human sorrow mounts, to mar Their sacred everlasting calm." *

* Tennyson: "Lucretius."

The essence of all this is admitted by the writer in the _Christian World_; he admits the facts, but denies the inference. They show us one of G.o.d's ways of hiding himself. Order prevails, but it is the expression of G.o.d's will, and not a mere result of the working of material forces. He operates by method, not by caprice, and hence the unchanging stability of things. While doing nothing in particular, he does everything in general. And this idea must be extended to human history. G.o.d endows man with powers, and allows him freedom to employ them as he will. But, strangely enough, G.o.d has a way of "ruling our freedom," and always there is "a restraining and restoring hand."

How man's will can be free and yet overruled pa.s.ses our merely carnal understanding, although it may be intelligible enough to minds steeped in the mysteries of theology. According to this writer, G.o.d's government of mankind is a "const.i.tutional kingdom." Quite so. It was once arbitrary and despotic; now it is far milder and less exacting, having dwindled into the "const.i.tutional" stage, wherein the King _reigns_ but does not _govern_. Will the law of human growth and divine decay stop here? We think not. As the despotism has changed to a const.i.tutional monarchy, so that will change to a republic, and the empty throne be preserved among other curious relics of the past.

G.o.d also hides himself in history. Although unapparent on the surface of events, his spirit is potent within them. "What," the writer asks, "is history--with all its dark pa.s.sages of horror, its stormy revolutions, its ceaseless conflict, its tears, its groans, its blood--but the chronicle of an ever-widening realm of light, of order, of intelligence, wisdom, truth, and charity?" But if we admit the progress, we need not explain it as the work of G.o.d. Bunsen wrote a book on "G.o.d in History,"

which a profane wag said should have been called "Bunsen in History;"

yet his attempt to justify the ways of G.o.d to men was not very successful. It is simply a mockery to ask us to believe that the slow progress of humanity must be attributed to omniscient omnipotence. A G.o.d who can evolve virtue and happiness only out of infinite evil and misery, and elevate us only through the agency of perpetual blood and tears, is scarcely a being to be loved and worshipped, unless we a.s.sume that his power and wisdom are exceedingly limited. Are we to suppose that G.o.d has woven himself a garment of violence, evil, and deceit, in order that we might not see too clearly his righteousness, goodness, and truth?

It must further be observed that Christian Theists cannot be permitted to ascribe all the good in the world to G.o.d, and all the evil to man, or else leave it absolutely unexplained. In the name of humanity we protest against this indignity to our race. Let G.o.d be responsible for good and evil both, or for neither; and if man is to consider himself chargeable with all the world's wrong, he should at least be allowed credit for all the compensating good.

The theory of evolution is being patronised by Theists rather too fulsomely. Not long ago they treated it with obloquy and contempt, but now they endeavor to use it as an argument for their faith, and in doing so they distort language as only theological controversialists can.

Changing "survival of the _fittest_" into "survival of the _best_," they transform a physical fact into a moral law; and thus, as they think, take a new north-west pa.s.sage to the old harbor of "whatever is is right." But while-evolution may be construed as progress, which some would contest, it cannot be construed as the invariable survival of the best; nor, if it were, could the process by which this result is achieved be justified. For evolution works through a universal struggle for existence, in which the life and well-being of some can be secured only through the suffering and final extinction of others; and even in its higher stages, cunning and unscrupulous strength frequently overcomes humane wisdom fettered by weakness. "Nature, red in tooth and claw, with ravin shrieks against the creed" of the Theist. If G.o.d is working through evolution, we must admit that he has marvellously hidden himself, and agree with the poet that he _does_ "move in a mysterious way his wonders to perform."

The writer in the _Christian World_ borrows an image from the puling scepticism of "In Memoriam," which describes man as

"An infant crying in the night, And with no language but a cry."

This image of the infant is put to strange use. The writer says that G.o.d is necessarily hidden from us because we can grasp "his inscrutable nature and methods" only as "an infant can grasp the thought and purpose of a man." Similes are dangerous things. When it is demanded that they shall run upon all fours, they often turn against their masters. This one does so. The infant grows into a man in due course, and then he can not only grasp the thought and purpose of his father, but also, it may be, comprehend still greater things. Will the infant mind of man, when it reaches maturity, be thus related to G.o.d's? If not, the a.n.a.logy is fallacious. Man is quite mature enough already, and has been so for thousands of years, to understand something of G.o.d's thought and purpose if he had only chosen to reveal them. This, however, if there be a G.o.d, he has not condescended to do. An appeal to the various pretended revelations of the world serves to convince us that all are the words of fallible men. Their very discord discredits them. As D'Holbach said, if G.o.d had spoken, the universe would surely be convinced, and the same conviction would fill every breast.

The reason given for G.o.d's hiding himself is very curious. "If," says the writer, "the way of G.o.d were not in large measure hidden, it would mean that we could survey all things from the height and the depth of G.o.d." Truly an awful contemplation! May it not be that G.o.d is hidden from us because there is none to be revealed, that "all the oracles are dumb or cheat because they have no secret to express"?

But, says the writer in the _Christian World_, there is one revelation of G.o.d that can never be gainsaid; "while the Cross stands as earth's most sacred symbol, there can be no utter hiding of his love." This, however, we venture to dispute. That Cross which was laid upon the back of Jesus poor mankind has been compelled to carry ever since, with no Simon to ease it of the load. Jesus was crucified on Calvary, and in his name man has suffered centuries of crucifixion. The immolation of Jesus can be no revelation of G.o.d's love. If the Nazarene was G.o.d, his crucifixion involves a complicated arrangement for murder; the Jews who demanded his death were divinely instigated, and Judas Iscariot was pre-ordained to betray his master; in which case his treachery was a necessary element of the drama, ent.i.tling him not to vituperation but to grat.i.tude, even perhaps to the monument which Benjamin Disraeli suggested as his proper reward. Looking also at the history of Christianity, and seeing how the Cross has sheltered oppressors of mind and body, sanctioned immeasurable shedding of blood, and frightened peoples from freedom, while even now it symbolises all that is reactionary and accursed in Europe, we are constrained to say that the love _it_ reveals is as noxious as the vilest hate.

GENERAL JOSHUA.

(April, 1882.)