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There is first what sTer^s to mtih """"^nous sideration that, where eva^on i, chaJl? th J' weighty con- to evade; and, wh.re pe^er on X th/rf ™' "°'^ "^ worth perverting, had I been ten Hm„<, ,k *"' "°"""g so well known to be Th» J • ""^ perverter I am that the shTirnores'::hici';f^i„'^:i^?s°' '° ^T^^^ir wall, are not unconnected JShL ^'T ^^""^ ^'^ efforts he was mak^TS patch'up s ownTale" P^hf "? can make these points dear even ,n,hJ^' /^''"'Ps I gentleman, I shall try. uJ uT^ance auhte"'' °' ''^''' Evasions, affSftLlrict'etorisS'"-:'^^' '"^ P°^'"o» o^ with the pamphle o " Vi°„de''x""lrhe fi'rl" ™' ^^' '» <^° • hadjustconcludedmyownse-onr In,,! M ^•^'"^*"- ' Bishop of Ontario. Those who dK,h' !" '"P'>"°*« what I wrote in reply to ffis itl^? '^^ ''°"°'' '"•'•^^d entered into the Question, »1 .lordship are aware that I explained my own ^vTew pretty X "soT" ''"^^ '^'^ ethics or theVurtesies of'comUe ^y wer^crnclrnedTh'"^ ^v^inT'- ^t--r'"^ °" "^ '° notfc^rSletTf vin„e„. vhv. wad tome masked mto a discussion in which ^^^ f^f^ ^^^^ M^"^ '^^^' ""^^^ "^"^e«- In any case, no one could reasonably expect that, if I noticed it at all, I should do more than make a brief remark or two supplementary to wha[ 1^^?^^°"^^'"^^ ^n "^y two pamphlets-which is just fhn^TJ^'^ w' T u^^' ^^^ ^'■"^'^•"g arguments were £h •!! ?k "*• J" ^^^ conclusion of my first pamphlet I had said that the priesthoods of the world-I spoke generally, and had in view, as any one might see, their collective work-were engaged in " putting back men's Ujoughts," so that all that was credible to our forefathers m ght remain credible to us. How did « Vindex » meet fnH f iT^K^ ^ ^'"^?y '^P^^^'"g h^ ^id not meet it at all: r.tn^fu V ^^^V ""^^^^ ^^"^ ^''h ^^asion at this point 1 should have had good reason for doing so. He abstained from any expression of opinion as to what the "priesthoods" were doing, but told us what "the mass of intelS thoughtful, reading Christians" were doing-a tS^^^^^^^^ " ories'thno'd.^'" ^"'^'T k' ^^^ confined'my remfrk to priesthoods purposely; because I wished to signify a class of men who are bound by creeds, and whose spedal business r IS to see that the beliefs of the past do not lose thdr S on the men of the present. There was nothing in my original statement about priesthoods on the one hand, and the representatives of "modern thought" on the other which excluded the existence of a middle class. On the Zm^' t ^^7 /^^nditions of the case manifestly required that there should be such a class, for it would be nothing f^t^l^" ^^^^S^^-and {don't believe much in miracles- o find the world divided between extreme conservatism and the most advanced liberalism. What I had to deal with, therefore, was in reality Vindex s^" evasion of my statement that-to put it briefly- the priesthoods were reactionary. He apparently claimed a progressive character for himself, and I thLfoJe obse^^^^^ if- V I u ^^ distinctly understood that any progress which he hoped to achieve was "within the limits of the Westminster Confession, the force of my (original remark would not be much impaired." And so I say now • and I say further, that when an honest man means progress witWn I I "f . — 3 — the limits of a fixed and antiquated creed, he should dis- tinctly say so, and not leave others to find out what he means by finding out what he is. So much for evasion No i Where does, the? With the man on the street? o^with the man behmd the wall ? Vindex quotes from his first pamphlet the following cccuTred!^ ' ''"" P"'"' ^' ^^''^ ""^ second l^sf "It is well to have it clearly understood (i) that Evolution, as limited by known facts, does not deprive us of a single argument for the existence of God, and (2) that the question of the supernaturalness of the Christian religion IS not to be settled by a few well-worn, oft repeated tnd unworthy sneermgs at the miracles of the Old Testament." At the risk of being indicted for " pre version," I have ventured for convenience' sake to number the twi propose tions which this sentence embraces. In regard to the firs I might have said that, while I had no desire that the doctrine of Evolution should weaken the belief in God in any human heart, there was no doubt that it had done much o impair the "argument from design," which has heretofore been regarded as a mam support of theistic belief. Whv did I not make this remark then, seeing that it would have been pertinent? Simp^^ because it had been made and developed at considerable length in both my pamphlet "Vindex" was bringing forward no new arguments, nor any arguments at all ; he was simply contenting himself with one th,-nJ?»f ""t "" affirmations, which people indulge in who thmk they have only to speak and it will r d fast. The second proposition is a mere insip. xuism, which no man on the safe side of delirium tremens could possiblv convert into an object of dread, a thing to be evaded Mos^ certainly the supernatural claims of the Christian religion are not to be settled by any amount of sneering, well-worn or brand-new, worthy or unworthy, at the miracles of the Old Testament, or at any other miracles. A thousand times . r u ° ■ P^'^'Position. It may not be a very precious truth but It IS a truth beyond all question. And to think that I should be charged with running away from it ! Reallv It is too bad; If I had only thought for a moment that — 4 — r^K'^^'l,"7^"u'^,'^y ^^^P'^-^' ^^^^"^ to his harmless dictum he should have had it and welcome. I like something safe and non-committal, when I can get it, as well as any other man • and that IS just what this proposition is. Why, a clergyman who hardly believed m the Old Testament miracles a bit ^JliT- """^u "'"'",^^" ^^°'^ ^^ t*^^ New, might come ouJ with this in the pulpit, with |)erfect ease of conscience, and, as regards the bulk of his he ,rers, with edifying effect I IS very true, and it means notjiing. ' What really troubled " Vindex » at this point was, not that I had run away from his deadly guns, which he would have been only too glad to see me doing, but that I made a little remark about the phrase "well-worn sneers," and said that p '^"IJkm. T' \ '?'^^^y ''"^^ h°^^' of something the Rev. Phillips Brooks had said about clergymen whose words grew doughty just as their minds grew doubtful. Thereupon Vindex indulges in an elegant speculation as to how "our friend Mr. LeSueur "-the title flatters me of course- had managed to have the quotation from Mr. Brooks so hand v w n u- '^ "^^^ ""^""^^y ^""e" out in his notebook" Well this matter of quotations I shall try and manage for myself, without any help from " Vindex." What I wish to say now IS, that I hardly did justice to myself in saying that " I scarcely knew how" the phrase "well-worn sneers" reminded me of Mr. Brooks's observation. A little reflection would have made the connection clear. The phrase has now a thoroughly conventional ring; and I have myself heard it or seen it, used so often in what has impressed me as a merely evasive way, that it naturally enough recalls the Boston clergyman s statement (made in the Princeton Review for March, 1879) as to the condition of mind of certain of the clergy. - Vindex," who speculates so acutely about note- books, might almost have discovered the ne.xus if he had tried very hard. Let us pass now to the Perversions and see what entertainment awaits us there. Unfortunately " „ t ( ( r c 3 (I " — s — oft deeDeJlr- T^^lt °";.'?'" *« ™""= '° 'hese "sins '' VimW " hT™=«if K f '''^''°"«»' "'•"fi" on the part of vmdex himself, where he quotes me as attributinir to him SZs: "h't lo'f ""' '"l"''"'^ '° ''™ =" ""Sl'i h ' miehi L^^^f K ^^'T ""^ <^°"«™«ion which I thought lor V index to accept that construction or not as hp pleased : u was «./ for him to turn round and say that I had m terms, attnbuted that construction of his nosUion L "vf S'^f " ^""^ °' '"'^'"8^"^^ '" su'ch rane^t^ But was my construction of his position really a fair ohp fl!" T''"'2"T'" I'Wnkitwas. " Vindex "^ys on everse "of m"'--'!"" "'^'' "^ '^""^ ^'^'^^ was "Ky S H ^ mterpretation of it. Let us examine the point Here are my words : ,i,."i^ u'' PJ^'™'"="'y to discussing the sudden collanse of the walls of Jericho, and other incUlents of a like nature mv critic would wish to go into the evidence for the resurrection of Jesus, holding apparently, that the former fee" woX become niore probable, if the latter could be proyed It ^ h.?nH ,i" ^°7.u' *■' '' "'^^ P°"^y- To tell peoplebefore hand that, if they onceadmit the Resurrection, they wHl be foreyer estopped from questioning any maryel h« '' ^^, grotesque, that may be asserted to stand In al . "iZ relation to ,t, is perhaps not the best way to secure a n^r fectly unprejudiced consideration of su^h eWdence as may be adducible for the central miracle." =™^"'=« ^ may Now " Vindex " does not in the least deny haying nut forward the miracle of the Resuirection as sonUkg whkh of lerfchf ? tv^?u^ '?' '""^ ""™''™^ as'thatof the fan ot Jericho. I ask, therefore, any man of common sense and common honesty, what this could possibly™"sunposed to mean, except that, if the miracle of ?he resurrectTonTre once proved, he would proceed to show such an orgin c connection between that miracle and those of the o"d Test! Z"! S™n^"?' """ '^^ '^«^' ™"'d have to be belieyed ,°e"cepf-n"e "he?' '"' '?.' '"^ ^''^^ "^ '"« fo™er. The acceptanve, .hererore, oi the central miracle would, 7i>Am it, — 6 — consequences were developed, estop any questioning of those dependent or connected miracles which Christ, whose super- natural character the resurrection would have proved, might be considered to have borne testimony to, by recognizing the authority of the writings in which they were recorded. ♦• Vindex " is simple enough to think that the force of this reasohing can be nullified by calling attention to the fact that he had professed himself prepared, after getting an admission of the Resurrection, " to review the whole course of Bible history." No doubt he was; but who ever said he wasn't? We all like to review questions, when we have once got an admission which we think will block all objections to what we want to prove. Instead, therefore, of attributing to " Vmdex " '♦ the very reverse " of what he had said, I simply put a quite natural construction oi> what he had said ; and no one knows this better than " Vhidex " himself. There is a distinct attempt at evasion in the very next paragraph we come to in the pamphlet before us. I had said: "There are those who believe the miracle of the resurrection, who do not believe that of Jericho. There are clergymen who hold that there are miracles, and miracles even in the Bible." Upon this "Vindex" exclaims : "What Christian, not to say clergymen, ever told Mr. LeSueur that the taking of Jericho and the resurrection of Christ were of equal importance?" But, my dear sir, no one was talking of the relative importance of the two things, as you know quite well; but of one being believed as true, and the other not being believed as true. Why will you place things on a false ground ? We are arrived now at perversion No. 2. It is a great and good one. When I consider it in all its length, and breadth, and height, when I stand a little way off and study the vast curves of its circumference, and faintly guess at the almost incalculable volume of its cubical contents ; then when I think that, Coriolanus-like, I did it all by myself, I begin to feel as if I might claim the belt as the champion perverter of Canada at least, with good hopes of some day being champion of the world. What did I do then ? Oh, something terrible ; I read the word " naturalism," in the ., r „ pamphlet ofthis admirable writer, "materialism," and quoted It so. It IS perfectly true, of course, that "naturalism" exaalvT™' '^"I^^"'^^"-"«-. -^ it was in this caseK as exactly the same significance as " materialism " to nintv-nine persons out of a hundred ; it is perfectly true a"so thit? gamed nothing by the substitution but simply put m^el^^^^ L. r^^' u '" ."""^"^^^'•y disclaimer ; it i further ue hat the substitution did not in the least affect my own understanding of the meaning of the passage, or cause me to answer it otherwise than I would have done had Ze mistake not occurred: all this is true, and vet th s leter as a^"n' ''' ^' "^Tu^ ^' '^' magnanimous pamph! it w/. nn. P^'T'f°" °- ^'' »^eaning,"-which he knows ^fA >"^f"1 '' g'^^" ^ P'^ce among my "sins judgmem ! ^ ™'' " Rhadamanthus has here come ?o Note the arts employed to make this very minute matter Sduce " Th'f '"'' !^' "'" "^ '^^ ^"^^ ^' ^'^ chosen to introduce. 1 he question is not whether the 7c>ord was an anT" V^dr'>^.:'^ whether the. /..«^. was of any imporTance; and Vindex knows it was not. As to my "resentment » whatever there was of it is to be found in the quiet remark : I never professed a creed of materialism." Then it is rub^hl ""'' '^ ^"''■"^"'^ '^' ^•^^"e word What th.?^ vTi' ^".>'' """"ul""' ' ^^' ^^"' ^"d there is no doubt that Vmdex's" pamphlet ends well. After all this man- ceuvnng and setting of sails to catch a puff from an v 2fTnH' \'' f ^' V" ^^y = " '^' ^'' ^y the faith ofTe Son' of God, who loved us and gave Himself for us." "We believe m a risen Lord, 'whom, having not seen, we love eiote"' ^^-f "- -.-e Him not! yet beli'eving, we rejoice. This of course is conclusive proof of the excellent spiritual condition of the writer, and will doubtless make amends with some for any lack he may Xp laT oTso common-place a virtue as straight-forwardness in argument Secure now m his citadel of religious sentiment, "Vindex" calls out to ask what agreement I have with him h^r^ Let me answer. As regards my ability to use the phrases which — 8 — «• Vindex" so opportunely employs— not much. I place mv own high and reverent estimate upon the m.ral imimlse imparted to the world by the life and death of Jesus of Nazareth ; but as a watchword for to-day I should choose m preference to the texts quoted, some formula which mdicated and enforced some useful line of conduct or which expressed some great thought on which mind 'and heart alike could feed. The times call loudly for such watchwords. Religion is now subsisting almost wholly upon emotion ; thought is everywhere a disturbing influence not a strengthening element. Hence we find that the efl-orts made to keep up the interest in religion become if we look in one quarter, more and more extravagant and spasmodic; and if we look in another, more and more vitiated by worldly calculations. We have on one 'cide our stately modern churches with their elaborate system of finance ; we have on the other, for those whom the churches do not reach, or else ledve unmoved. Moody and Sankey and the Salvation Army. Trying to do without thought or with the minimum of thought, religion has to seek thj alliance of worldly wealth at one end of the scale and of ignorant fanaticism at the other. Meanwhile thought stands at the door and knocks, offering, if any man will open to her, to come in and sup with him in all the confidence of friendship. The "resurrection" that modern philoso- phy believes in is the perpetual resurrection of all the good that has ever existed in the wodd. When this great truth has found its proper embodiment in language, and its proper clothing of association, it will, I firmly believe, form the basis of a religion that will meet all the needs of humanity and which the progress of thought will only strengthen from age to age. Ottawa, June, 1884. W. D. LeS.