Upon a grasshopper they got, But after her they hie them: SONNETS. BRIGHT star of beauty, on whose eyelids sit Which there in order take their several places; In whose dear bosom, sweet delicious love I hold that vile which vulgar wit affords; NOTHING but "No!" and "I!" and "I!" and "No!" "How falls it out so strangely?" you reply. I tell ye, Fair, I'll not be answered so, With this affirming "No!" denying "I!" I say I I "I love!" You slightly answer "I!" say "You love!" You pule me out a "No!" say "I die!" You echo me with "I!" "Save me!" I cry; you sigh me out a "No!" Must woe and I have naught but "No!" and "I!"? Answer no more; with silence make reply, And let me take myself what I do crave; Let "No!" and "I!" with I and you be so, Then answer "No!" and "I!" and "I!" and "No!" 3818 HENRY DRUMMOND. DRUMMOND, HENRY, a Scottish clergyman and scientist, was born at Stirling, 1851; died at Tunbridge Wells, March 11, 1897. He was educated at the University of Edinburgh, and subsequently passed through the Free Church Divinity Hall. He was appointed to a mission at Malta, and on his return was appointed a lecturer on science at Free Church College, Glasgow, and also took charge of a workingmen's mission. "Natural Law in the Spiritual World" (1883), and its successor, "The Ascent of Man" (1894), applications of modern scientific methods to the immaterial universe, have made his popular fame. He also wrote "The Changed Life" (1891); "The Programme of Christianity" (1892); "The City Without a Church" (1893). He visited America, and travelled in Central Africa (1883-84) studying its botany and geology, and later wrote the highly interesting and instructive volume on "Tropical Africa" (1888). Other semi-religious writings of his are: "Pax Vobiscum " (1890); "The Greatest Thing in the World" (1890). DEALING WITH DOUBT. (From Drummond's Addresses.) THERE is a subject which I think we as workers amongst young men cannot afford to keep out of sight - I mean the subject of "Doubt." We are forced to face that subject. We have no choice. I would rather let it alone; but every day of my life I meet men who doubt, and I am quite sure that most of you have innumerable interviews every year with men who raise sceptical difficulties about religion. Now, it becomes a matter of great practical importance that we should know how to deal wisely with these men. Upon the whole, I think these are the best men in the country. I speak of my own country. I speak of the universities with which I am familiar, and I say that the men who are perplexed - the men who come to you with serious and honest difficulties are the best men. They are men of intellectual honesty, and cannot allow themselves to be put to rest by words, or phrases, or traditions, or theologies, The The but who must get to the bottom of things for themselves. And if I am not mistaken, Christ was very fond of these men. outsiders always interested Him, and touched Him. orthodox people- the Pharisees - He was much less interested in. He went with publicans and sinners-with people who were in revolt against the respectability, intellectual and relig ious, of the day. And following Him, we are entitled to give sympathetic consideration to those whom He loved and took trouble with. First, let me speak for a moment or two about the origin of doubt. In the first place, we are born questioners. Look at the wonderment of a little child in its eyes before it can speak. The child's great word when it begins to speak is, "Why?" Every child is full of every kind of question, about every kind of thing that moves, and shines, and changes, in the little world in which it lives. That is the incipient doubt in the nature of man. Respect doubt for its origin. It is an inevitable thing. It is not a thing to be crushed. It is a part of man as God made him. Heresy is truth in the making, and doubt is the prelude of knowledge. Secondly: The world is a Sphinx. It is a vast riddle - an unfathomable mystery; and on every side there is temptation to questioning. In every leaf, in every cell of every leaf, there are a hundred problems. There are ten good years of a man's life in investigating what is in a leaf, and there are five good years more in investigating the things that are in the things that are in the leaf. God has planned the world to incite men to intellectual activity. Thirdly: The instrument with which we attempt to investigate truth is impaired. Some say it fell, and the glass is broken. Some say prejudice, heredity, or sin have spoiled its sight, and have blinded our eyes and deadened our ears. In any case the instruments with which we work upon truth, even in the strongest men, are feeble and inadequate to their tremendous task. And in the fourth place, all religious truths are doubtable. There is no absolute proof for any one of them. Even that fundamental truth the existence of a God no man can prove by reason. The ordinary proof for the existence of God involves either an assumption, argument in a circle, or a contradiction. The impression of God is kept up by experience; not by logic. And hence, when the experimental relig ion of a man, of a community, or of a nation, wanes, religion wanes their idea of God grows indistinct, and that man, community, or nation becomes infidel. Bear in mind, then, that all religious truths are doubtable even those which we hold most strongly. What does this brief account of the origin of doubt teach us? It teaches us great intellectual humility. It teaches us sympathy and toleration with all men who venture upon the ocean of truth to find out a path through it for themselves. Do you sometimes feel yourself thinking unkind things about your fellow-students who have intellectual difficulty? I know how hard it is always to feel sympathy and toleration for them; but we must address ourselves to that most carefully and most religiously. If my brother is short-sighted, I must not abuse him or speak against him; I must pity him, and if possible try to improve his sight or to make things that he is to look at so bright that he cannot help seeing. think evil of men who do not see as we do. of our hearts let us pity them, and let us take them by the hand and spend time and thought over them, and try to lead them to the true light. But never let us From the bottom What has been the Church's treatment of doubt in the past? It has been very simple. "There is a heretic. Burn him!" That is all. There is a man who has gone off the road. Bring him back and torture him!" We have got past that physically; have we got past it morally? What does the modern Church say to a man who is sceptical? Not "Burn him!" but "Brand him!" "Brand him!-call him a bad name. And in many countries at the present time a man who is branded as a heretic is despised, tabooed, and put out of religious society, much more than if he had gone wrong in morals. I think I am speaking within the facts when I say that a man who is unsound is looked upon in many communities with more suspicion and with more pious horror than a man who now and then gets drunk. "Burn him!" "Brand him!" "Excommunicate him!" That has been the Church's treatment of doubt, and that is perhaps to some extent the treatment which we ourselves are inclined to give to the men who cannot see the truths of Christianity as we see them. Contrast Christ's treatment of doubt. I have spoken already of His strange partiality for the outsiders-for the scattered heretics up and down the country; of the care with which He loved to deal with แ them, and of the respect in which He held their intellectual difficulties. Christ never failed to distinguish between doubt and unbelief. Doubt is can't believe; unbelief is won't believe. Doubt is honesty; unbelief is obstinacy. Doubt is looking for light; unbelief is content with darkness. Loving darkness rather than light-that is what Christ attacked, and attacked unsparingly. But for the intellectual questioning of Thomas, and Philip, and Nicodemus, and the many others who came to Him to have their great problems solved, He was respectful and generous and tolerant. No And how did He meet their doubts? The Church, as I have said, says, "Brand him!" Christ said, Christ said, "Teach him." He destroyed by fulfilling. When Thomas came to Him and denied His very resurrection, and stood before Him waiting for the scathing words and lashing for his unbelief, they never came. They never came. Christ gave him facts-facts. man can go around facts. Christ said, "Behold My hands and My feet." The great god of science at the present time is a fact. It works with facts. Its cry is, Its cry is, "Give me facts." Found anything you like upon facts and we will believe it. The spirit of Christ was the scientific spirit. He founded His religion upon facts; and He asked all men to found their religion upon facts. Now, gentlemen, get up the facts of Christianity, and take men to the facts. Theologies — and I am not speaking disrespectfully of theology; theology is as scientific a thing as any other science of facts - but theologies are human versions of Divine truths, and hence the varieties of the versions, and the inconsistencies of them. I would allow a man to select whichever version of this truth he liked afterwards; but I would ask him to begin with no version, but go back to the facts and base his Christian life upon that. That is the great lesson of the New Testament way of looking at doubt — of Christ's treatment of doubt. It is not "Brand him!" - but lovingly, wisely, and tenderly to teach him. Faith is never opposed to reason in the New Testament; it is opposed to sight. You will find that a principle worth thinking over. Faith is never opposed to reason in the New Testament, but to sight. Well, now; with these principles in mind as to the origin of doubt, and as to Christ's treatment of it, how are we ourselves to deal with our fellow-students who are in intellectual difficulty? In the first place, I think we must make all the concessions to them that we conscientiously can. When a |