for the most part be left by us in their degradation and wretchedness. But evidently the conception of free-trade, on which our liberal friends vaunt themselves, and in which they think they have found the secret of national prosperity, evidently, I say, the mere unfettered pursuit of the production of wealth, and the mere mechanical multiplying, for this end, of manufactures and population, threatens to create for us, if it has not created already, those vast, miserable, unmanageable masses of sunken people, to the existence of which we are, as we have seen, absolutely forbidden to reconcile ourselves, in spite of all that the philosophy of the Times and the poetry of Mr. Robert Buchanan may say to persuade us.

Hebraism in general seems powerless, almost as powerless as our free-trading Liberal friends, to deal efficaciously with our ever-accumulating masses of pauperism, and to prevent their accumulating still more. Hebraism builds churches, indeed, for these masses, and sends missionaries among them; above all, it sets itself against the social necessitarianism of the Times, and refuses to accept their degradation as inevitable. But with regard to their ever-increasing accumulation, it seems to be led to the very same conclusions, though from a point of view of its own, as our free-trading Liberal friends. Hebraism, with that mechanical and misleading use of the letter of

Scripture on which we have already commented, is governed by such texts as: Be fruitful and multiply, the edict of God's law, as Mr. Chambers would say; or by the declaration of what he would call God's word in the Psalms, that the man who has a great number of children is thereby made happy. And in conjunction with such texts as these, Hebraism is apt to place another text: The poor shall never cease out of the land. Thus Hebraism is conducted to nearly the same notion as the popular mind and as Mr. Robert Buchanan, that children are sent, and that the divine nature takes a delight in swarming the East End of London with paupers. Only, when they are perishing in their helplessness and wretchedness, it asserts the Christian duty of succouring them, instead of saying, like the Times: 'Now their brief spring is over; there is nobody to blame for this; it is the result of Nature's simplest laws!' But, like the Times, Hebraism despairs of any help from knowledge and says that 'what is wanted is not the light of speculation.'

I remember, only the other day, a good man looking with me upon a multitude of children who were gathered before us in one of the most miserable regions of London, -children eaten up with disease, half-sized, half-fed, halfclothed, neglected by their parents, without health, without home, without hope,―said to me: 'The one thing

really needful is to teach these little ones to succour one another, if only with a cup of cold water; but now, from one end of the country to the other, one hears nothing but the cry for knowledge, knowledge, knowledge!' And yet surely, so long as these children are there in these festering masses, without health, without home, without hope, and so long as their multitude is perpetually swelling, charged with misery they must still be for themselves, charged with misery they must still be for us, whether they help one another with a cup of cold water or no; and the knowledge how to prevent their accumulating is necessary, even to give their moral life and growth a fair chance !!

May we not, therefore, say, that neither the true Hebraism of this good man, willing to spend and be spent for these sunken multitudes, nor what I may call the spurious Hebraism of our free-trading Liberal friends, -mechanically worshipping their fetish of the production of wealth and of the increase of manufactures and population, and looking neither to the right nor left so long as this increase goes on,-avail us much here; and that here, again, what we want is Hellenism, the letting our consciousness play freely and simply upon the facts before us, and listening to what it tells us of the intelligible law of things as concerns them? And surely what

it tells us is, that a man's children are not really sent, any more than the pictures upon his wall, or the horses in his stable are sent; and that to bring people into the world, when one cannot afford to keep them and oneself decently and not too precariously, or to bring more of them into the world than one can afford to keep thus, is, whatever the Times and Mr. Robert Buchanan may say, by no means an accomplishment of the divine will or a fulfilment of Nature's simplest laws, but is just as wrong, just as contrary to reason and the will of God, as for a man to have horses, or carriages, or pictures, when he cannot afford them, or to have more of them than he can afford; and that, in the one case as in the other, the larger scale on which the violation of reason's law is practised, and the longer it is persisted in, the greater must be the confusion and final trouble. Surely no laudations of free-trade, no meetings of bishops and clergy in the East End of London, no reading of papers and reports, can tell us anything about our social condition which it more concerns us to know than that! and not only to know, but habitually to have the knowledge present, and to act upon it as one acts upon the knowledge that water wets and fire burns! And not only the sunken populace of our great cities are concerned to know it, and the pauper twentieth of our population; we

Philistines of the middle-class, too, are concerned to know it, and all who have to set themselves to make progress in perfection.

But we all know it already! some one will say; it is the simplest law of prudence. But how little reality must there be in our knowledge of it; how little can we be putting it in practice; how little is it likely to penetrate among the poor and struggling masses of our population, and to better our condition, so long as an unintelligent Hebraism of one sort keeps repeating as an absolute eternal word of God the psalm-verse which says that the man who has a great many children is happy; or an unintelligent Hebraism of another sort, that is to say, a blind following of certain stock notions as infallible,— keeps assigning as an absolute proof of national prosperity the multiplying of manufactures and population! Surely, the one set of Hebraisers have to learn that their psalmverse was composed at the resettlement of Jerusalem after the Captivity, when the Jews of Jerusalem were a handful, an undermanned garrison, and every child was a blessing; and that the word of God, or the voice of the divine order of things, declares the possession of a great many children to be a blessing only when it really is so! And the other set of Hebraisers, have they not to learn that if they call their private acquaintances imprudent or