Northern Times.
Liverpool, Merseyside, England, 1857-12-11 00:00:00

THE N ORTITERN TIMES.-LIVERPOOL, FRIDAY, DECEMBER 11, 1857.

.creation, and that all the human race are productions of
that creation. If men and women are thus educated they
will be convinced that they are clods of earth and not

REV. JOHN MACNAUGHT IN REPLY TO REV,

J. K GLAZEBROOK.

gods, as many of them suppose. The mcment William
Palmer associated with men who Wert educated, according
to the fashion of the world, he became a murderer.
Remember, a vast number of persons have been executed
in this country who were afterwards proved to be inno-
cent. Ought not advocates of capital punishment to he
brought to their proper state of mind in consequence ?
I am, Rev. Sir, your obedient servant, A BnITUN.
Chester, Dec. Bth, 1857.

RATING THE DOCKS.

TO THE EDITOR OP TUE NORTiERN

Sir,—Let no Cantab or Oxonian ever taunt the "good
old town" with a dearth of high literary talent and classical
attainment. Have we not recently been treated with a
series of original letters in the Dail] Post (1 publication
whose columns are usually filled by a free use of the scissors
from the writings of its more talented cotemporaries), on
the rating of the Dicke? These writers are not satisfied
with giving us argumelits pro and con, but the anti rater
especially shows himself competent to outdo, in coarseness
of language, a Billingsgate dealer in the finny tribe. His
proportion of argument to vituperation is in the ratio of
" five shillings worth of sack to a ha'porth of bread," and
his letter is plentifally interspersed with Latin sentenev,
carefully culled from the Select Quotations from the Classics
and his allusion to Vitruvias from a short and imperfect
study of an abriged lempriere. The pro-raters do not
take so high a flight, one satisfying himself with a few
choice sentences from Shakespeare, which are not to be
found in Bowdler's Family Edition; the ether with an
anecdote without much point. It would be a "grand
finale" were "Examiner," who began the contest by
stating briefly, civilly, and logically his view of the ques-
tion, to lose his temper and write a letter worthy of au
angry woman. Bat it is sincerely to be hoped that they
will all perceive that they have already more than suffi-
ciently taxed their readers' patience, and that they will
not further expose the town to the reproach that an utter
went of courtesy exists among some of those who occupy
high stations in it.—l am, 'sir, respectfully,
Liverpool, Dec. 9, 1857. A SUBSCRIBER.

THE KNOCK DOWN ARGUMENT ON 'CHANGE.

oy4s'..cLo.raLNG MADE WITH GREAT TASTE, at LEWIS aad
COMPANY'S, Bavelagh-etreet.

tion. I put it to your readers, sir, whether Mr. G. has a
right, in this controversy, to designate the Bible as " in-
fallible " before he has proved it to be so. Surely
TO TIM EDITOR Or TRZ NORTHERN TIMER. assumptions, like this, and irrelevant quotations, like that
Sin—Under the initials of J. K G., Mr. Glazebrook about Mr. Woolston, are an indication of the weakness cf
publishes another letter in your paper of this morning, on Mr. Glazebrook's case. Such courses are only retorted
the second of my paragraphs. The question is whether to by a controversialist who feels that he must employ
Reason is superior to every Rule of Faith, or whether the feigned arguments in the absence of real and substantial
Bible is superior to Reason ? proofs.
Mr. G. had, unfortunately, not seen my last letter, writ- Mr. Glazebrook is good enough to inform us that " false
ten on December 4, and published on December 7. when arguments are the Seemys of literary warfare and always
he wrote his letter of the sth inst., which you past shed rebel against their masters " I hope Mr G. will remember
this morning. This is a pity, as it breaks the continuity this the next time he is at a loss for a valid argument and
of our argument. Surely Mr. G. would have abstained may be tempted to employ a counterfeit. In order to
from writing much of this his last letter if he had pe- impress his own lesson on himself I shall now show him
rased mine in reply to his of the 2nd instant. how true it is " That, in these cases,
As it is, I shall merely remind your readers that the We still have judgment here ; and we but teach
latter portion of my last letter was occupied with the im- Bloody instructions, which, being taught, return
portant question which I asked Mr G., viz., How, except To plague the inventer."
by human reason, he knows what is the riht meaning of Mr. G. teaches that false arguments are literary Sams
any simple text in Scripture ? What judge, short of God which always rebel against their master : and the instruc-
Himself, can be appealed to when reason has decided, tion returns to plsgee the inventor, when, for instance, Mr.
which it deems the best of many current interpretations G., not content with begging the question by assuming,
of any text ? And, if the B.ble be, thus, a mere mechani instead of proving, that Scripture is "infallible," further
cal instrument by which the Providence of God carries speaks of "faith in the infallibility of God's Word" as
various suggestions of thought to the sovereign and dis- "the sheet anchor" of a believer. Now, here again, let
criminatirg judgment of Ramon, which—l ask —is superior, us sea how far Mr. Glazebrook and the 'Scripture writers
the lifeless mechanical instrument (the Bible) or the living are at one. Mr. G. names faith in the Bible's infallibility as
intelligent spirit (the Reason of man) ? If God has. thus, a Christian's sheet anchor. I put it to your readers as a
appointed the Bible to be Reason's instrument, and if God simple matter of fact, intelligible to all men, whether the
has, thus, constituted Reason to be the judge of Scripture, Bible anywhere speaks of faith in its infallibility—ay,
say I not truly that God has made human Reason superior or whether it speaks of its infallibility at all / But is it
to the Bible and every Rule of Faith ? I have already conceivable that, if this faith in the Bible's infallibility
shown that Mr. Glazebrook's assize judge is but a partial were the very sheet anchor of Chrisianity, it would be
and unsatisfactory parallel or illustration of human wholly unnamed in the Bible and only left to be dimly and
Reason's high and divinely appointed functions, inasmuch more than questionably inferred? Curiously enough, the
as there is an appeal from the assize judg,'a sentence, but Bible does speck (Hob. vi. 19 ) of the Christian's ' an•
from Reason's ultimate decision there is no higher appeal chor," and names, not a book or belief in the infallibility
en the world. Reason's self-knowledge, or con,cience, is of a book, as that anchor, but names "the hope" of
the very vice-gerent of God, and its sentence is, confessedly, salvation as the soul's sure and steadfast anchor which
supreme on earth, entereth into that within the veil. Thus, sir, according to
But Mr. Glazebrook has found that, in a sense, viz., in Mr. Glazebrook's bold assumption and unwarranted
the precise sense of there being an appeal to the interpre- use of a Scripture phrase, the "sheet anchor" of
tation which the higher Cott I may put upon the statutes of Christianity is one thing ; and, according to the writer
the realm—Law is superior to ajudge. When Mr. Glaze of the Epistle to the Hebrews, the "sure and steadfast,"
brook tells uc what earthly expounder or exposition of anchor of christianity is another thing. Mr. Glazebrook
God's Law is higher than man's human Reason, then there and the Bible are at issue in this matter. Your readers
will be some point in this illustration of his. Till he shall will, I hope, agree with me that the Bible is right, and Mr.
so inform us, I submit that his illustration is far from G. wrong ; and one thing, besides, I wish to be observed,
being any barrier against the validity of my assertion, viz , that the Bible says the anchor of christianity is
that the Reason of man is superior to every other Rule of hope"—hope which is one of the brightest actions of the
Faith. In to-day's letter Mr. G azebrook quotes a some- human mind. Thus, by sticking to the proper use of
what lengthy passage from that well conducted journal, 'Scripture phraseology, Mr. G. is shown to be in error, and
the Manchester Examiner and Times. There are few I obtain another hip and holy witness to the correctness
provincial papers which, as far as lam acquainted with it, of my assertion, that human Reason— one of whose funs
are better worth reading than the print from which Mr. tions. hope, is the anchor of christianity--must be superior
Glazebrook makes his citation : but this newepaper, like to any inanimate Rule of Faith. So true is Mr. Glaze-
every other composition, should be read in the sense in brook's self-plaguing instruction about " false arguments"
which it is written. Now the Manchester Examiner and and " Sepoys." There are a great many other literary
Times, argues for human law, i.e. for the well-considered " Sepoys" in Mr Glazebrook's letter of the sth instant.
decrees of human reason as opposed to tyranny, or the Instead, however, of dealing with the smaller fry, I shall
absolute and lawless government of inconsiderate human inflict condign punishment on two very stout fellows which
passion. Mr. G. cashes at the words in which this wise are, as it were, the great Mogul and the Nana Sahib of
argument is couched, and he quotes them in a sense his rebellion against truth.
wholly different from their writer's intention, as if they Mr. Glazebrook argues, apparently, for the infalibility
had any reference to, or bearing on the point at issue of the Bible and the non-supremacy of human Reason, from
betwixt Mr. G. and myself. Instead of thus forcing a "the atrocities committed in India." I cannot quite see
quotation from one of the daily newspapers, Mr. Glaze- Ihe force of Mr. G.'s argument : but I suppose—if, indeed,
brook might have found a far more relevant passage in it is to carry any weight at all—that he means us to con-
Holy Writ; and as he has forborne to quote it, I shall template the horrible brutalities of the Bengal mutiny,
venture, sir, to lay it before your readers.. The question and thence infer what human Reason, apart from the Bible,
is, whether the Bible, as a written Law, or Reason, as will permit, or even, perhaps, enjoin. Certainly, Mr. G.
man's free spirit, is the higher power in matters of proposes to us a terrible and most humiliating subject,
re!igion ? Mr. G. maintains the supremacy of a law The human infancy—alike of nations and of individuals
written on paper. I mantain the sovereignty of a law on- is more helpless than the infancy of any other animal.
graven on the mind or Reason cf man. Let us see what The human childhood—alike of nations and of irdividuals—
the Old and New Testament Scriptures testify on this is more prone to vice, than that of, perhaps, any other
point. I find that (2 Cor. iii. 6, &c.) Paul rejoices in animal. Poor, weak, sinful humanity ! And, yet, its
being an "able minister of the New Testament, ripened manhood and its tried saintship have leen glorious
not of the letter, but of the spirit, for the. letter in some individuals already; and, if there be truth in
killeth, but the spirit giveth life." So thoroughly does reason's hope or in Scripture's promise,tie time shall
St. - Paul exalt the revelation of spirit and Reason come when all humanity, knowing God and being like to
(Pizeunta and Logos) over a revelation of letter or written Jesus, shall be glorious. Let us be humbled, then, while
record So thoroughly does the groat Apostle esteem we contemplate the horrors of India ; but ht us not fool-
the mind and its workings as superior to any written book ishly and distrustfully exclaim, " There is no hope" for
and its lifelessness. To the same effect, we find (Heb. humanity.
viii. 8, &c.) that the prophet Jeremiah is quoted as Taus much by way of general reflection,
on the topic
anticipating the glorious time, which was fulfilled by the suggested by Mr. Glazebrook.
Religion of Christ, when "God would put his laws into And, now, let us address our elves to a consideration of
the mind (Dianoian, the intellect) of his people, and Mr. Glazebrook's argument. Human reason, Mr. Glaze-
write them in their hearts" This, then, is part of the brook implies, apart front the Bible, has teen guilty of the
characteristic glory of Christianity, that the Law of God, hideous atrocities of the Indian Muthy ; and, therefore,
instead of being written in lifeless and perishable tablets, Mr. Glazebrook would seem to infer. human reason is
is inscribed by the Spirit of God on the immortal and inferior to the Bible, &c.
imperishable spirit, or intellect, or hear', or reason, or Now, sir, the force of this very curious argument will
mind of man. Thus, in Christianity, are Inman Reason obviously be effected by a consideration of what human
and Human Affection exalted far above any book. And, reason, not apart front, but illumined by the Bible, may
even apart from, and previous to the Gospel, St. Paul have been guilty of, or a party to. I waive all consideration
(Rom. ii. 14, &c.) gave no small exaltation to human of the feet that parts of the Bible itself enjoin the entire
Reason, when he alluded to the Gentiles as ," showing the extirpation of whole nations. This I waive, because it is,
work of the law written in their hearts; their conscience I hope, admitted by all Christians that the dealings of
a'ao bearing witness, and their thoughts (Logismoi, Israel with Canaan and Amalek were exceytionfd, and not
Reasonings) the meanwhile accusing or else excusing exemplary But, sir, when Mr. Glazebrock speaks of the
one-another." atrocities of India, as intimating what lumen reason is,
I think, sir, these passages of Holy Writ, in which apart from the Bible, has he forgotten vhat, alas! we oil
human Reaion, or the mind of man, is recognised as the ought humbly and deeply to remenber ? Has Mr.
receptacle of God's Law, rather than and apart from any Glazebrook forgotten the atrocities in Christian France,
written book, are stronger witnesses on my behalf than from the Reign of Terror till the ettablishment of the
Mr. Glazebrook finds in his quotation from a daily present empire ? Has he forgotten she atrocious abomi-
Newspaper. It thus appears, on the testimony of the nations of the slave trade, on which Bble-reading England
Sacred Writers themselves, that the highest law of God, battened so long; and from whichwe only desisted fifty
which man can know, is that which is written, not in book years ago, while some Christian rations are still either
of paper or parchment, but on the fleshy tablets of the actually practising it or greedily haikering after it ? Has
human heart ; and this, I take it, is not very different he forgotten the two' days and a-htlf which followed the
from my statement, that human Reason'has 'been con- capture of Badajoz, when, in the wards of Sir Wm. Napier,
stituted by God superior to every Rule of Faith. "commenced that wild and demerate wickedness which
Thus highly would I exalt human Reason, because God tarnished the lustre of the soldier's heroism. All, indeed,
hath so exalted it; an-', at the same time, I humbly were not alike, hundreds riekd, and many lost, their
acknowledge what God also teacheth me by facts, viz., lives in striving to stop violent, ; but madness generally
that human Reason, our highest earthly judge, is ever prevailed. and the worst men being leaders, all the
fallible or liable to error. In this, my humble acknow- dreadful passions of hunan nature were dis-
ledgement, Mr. Glazebrook thinks he finds " inconsis- played. Shameless rapacty, brutal intemperance,
tency." He fires off one of his large guns of Rhetoric at savage lust, cruelty and iturder, shrieks and piteous
me, and exe'aims that my true abasing and true exalting lamentations, groans, abuts, imprecations, the
of human Reason are a "Blasphemous impeachment of hissing of fires bursting fron the houses, the crashing of
Divine Wisdom !" I am sorry that Mr. Glezebrook doors and windows, and the reports of musketry used in
, should so far, again, forget his position as a clergyman violence, resounded, for twolays and nights, in the streets
and suffer his temper to get the better of his judgment. of Badajoz ! On the thire when the eity was sacked,
However, as far as I am selfishly concerned in the when the soldiers were &misted by their own excesses, the
I matter, I am confident your readers, sir, will agree with tumult rattier subsided flan was quelled; the wounded
me, that the " inconsistency " and the " blasphemy " are men were then looked to the dead i isposed of ! "
both in Mr. G,'s excited imagination. Such is the hideous and pitiable picture of a rare —I
Mr. Glazebrook informs us that "an infidel's creed is trust, a 'unique —scenein modern English History. The
the essence of credulity, contradiction, and absurdity." patriot soldier, who sletches it, cannot, in truth, conceal
This appears to me to be very curious information, its atrocities. What wcald an enemy have said of it, whilst
because I was always led to believe that an Infidel was a still smarting from its ioreness ! lam quite confident that
man of no creed at all. However, I remember to have the horrors, alluded bby General Napier, were not the
met with some such saying as that which Mr. Glazebrook same as those which lave been dealt out to our unhappy
repeats,, in one of Rogers' essays, and, I dare say, there countrywomen and tleir children in India. I thank Geed
is some truth in it, for Mr. Glazebrook seems to know a that the English auhorities disclaim and denounce the
good deal about "infidels." However, this matter need guilt of that which allowed the capture of Badajoz ; but
not be argued further betwixt us, as it seems to me to still, I say, that if tar soldiers—the soldiers of Camden
have but little connection with the grand question as to
the Bible'sinfallibility, read ihe supremacy of human . and civilised Englmd in the 19th century—could perpa
trate horrors like those named above, Mr. Glazebrook
Reason ; and, as to its personal bearings, lam willing to should be more malest in pressing his argument in dis-
hope that Mr. Glazebrook is not an infidel, and I, paragement of Htman Reason apart from the Bible, for
certainly, have no infidelity about me. the truth epitome to be, that, with the Bible, and
It is difficult to see what " Woolston," a philosophical in spite of ciiilisation, we have, ourselves, not so
writer at the beginning of the last century, has to do with many years sine, committed frightful atrocities, I waive
the controversy between Mr. Glazebrook and my self. all
However, Mr. Glazobrook had found a passage, treating all reference ti the palliating circumstance, for Indian
guilt, which night be drewnfrom the instinctive savageness
on Woolston, in Horne's Introduction to the Holy of the Orients, as contrastedhvith the instinctive gal'antry
Scripture ; and, accordingly, we are told by Mr. G., on of the Euroyean. But, when Mr. Glazebrook argues,
the testimony of Mr Herne, that Mr. Woolston was a from Indianatrocities, against the supremacy of Human
" scurrilous ' (and self-contradictory and profane writer. Reason and for the Infallibility of the Bible, I must
Really, lam grieved to hear so bad a character cf poor Mr. remind Mt Glazebrook that we, after having had the
Woolston. Mr. Woolsron's writings are not much read Bible and ihristianity for many centuries, have within
now-a days I suspect, and he has been dead a great many the last seventy years, witnessed no few atrocities even in
years. It seems a pity to throw stones, needlessly, at Christitu Europe.
those who are gone to Judgment. Besides, I know not Brit Lt us remember the state of semi-barbarism in
how far the bad character, thus given to Wootton, which .he Sepoy traitors are. Can we compare Sepoy
is a piece of -unjust defamation, like that in which knowledge and education with that of England or of
Mr. Glazebrook so often indulges against myself, when Europe in the present day ? In what period of European
he seasons his argument by calling roe a a; biasphemer,,, history shall we find a parrallel for the low degree of
"Ju as," &c. One thing, however, is obvious, sir, viz,— cividzetion which prevails in India at the present day? •
that Mr. Woolston wrote that '• Infidelity had no place in Is it just or reasonable to compare the deeds of semi-
his heart," but " that his deign-in writing was to advance
the Messialash.ip and Truth of the Holy Jesus, to whom, larbarous men with the deeds of the most civilised ? Leak
at what Christian Europe was in the Middle Ages. I
says he, be glory for ever. Amen." I should be slow to' fearlessly aver that the civilization of Europe in the 13:h
believe that a man, who thus disowned infidelity, and thus century, at the time of the Crusades, was superior to that
ascribed glory to Christ, could be so profane and scurrilottt of the Hindoos at the present day. The Bible was
a writer as Messrs. Hoene and Glazebroek assert., At all ! with Human Reason then in Europe, and had been
events, before I ventured to speak ill of the dead, I should Icm for many centuries : yet it was then that the
take care to acquaint myself with the facts of the me : I abhorrent atrocities of the Sicilan Vespers occurre d.
and this, I have good reason to believe, neither Mr Glaze- When next Mr. Glazebrook wishes to argue that the
At.
brook, nor Mr. Horne has done, for I find that G. Indian
human mind is fairly represented by the late
merely quotes Mr. Horne, and Mr. Horne manifestly
Mutiny, let him remember this history of the Sicilian
abridges Leland; or some abridgement of Leland on Deis •
Vespers, in A.D., 1282. A young Sicilian, provoked by
tical Write, s. Now, let it be observed, lam not vindicating
the licentiousness of one of Sicily's French conquerors,
Woolston, for lam not acquainted with his wriergs ; but "stabbed Droguet to the heart. A. tumult ensued, and
hand, from those us ho have themselves two hundred Frenchmen were slain on the spot. The
I most *gravely protest against Mr. G's quoting at second-
quote at second- enraged populace now ran to the city, crying aloud, ' kill
hand, some other man's denunciation of the dead ; I the French! kill the French !' and, without any distinc-
moreover, I protest against the waste of time, and the tion of age or sex, murdered every person of that nation
detraction of - a reader's thoughts, whim are caused
by the introduction into an argument, of such in ele- found in fa!enno. The same fury spread itself throughout
the whole island, and produced a general massacre, The
vent matter as this diecursion of Mr. Glazebrook's, rage of the conspirators was so great, that they did not
concerning the infidelity and scurrility of a writer whom
I have neither quoted, nor even read Stppose Mr. G. could even spare their own relations, but ripped up women with
blacken Woolston to his heart's contort, I submit that this chill by Frenchmen, and dashed the half-formed infants
would not affect any one question at hale between Mr. G. against the walls; while the priests, catching the general
and myself.- Si nilarly, when Mr. G. calls Scripture I ph,rensy, butchered all their French penitents." Russell's
e in_ I Modern Europe, I. p. 205. Had these Siciliasts, and
fallible," as he does in his letter vhich I now review I
their priests, human reason
respectfully submit that this is not argument but assum;p- - only for their Rule of
, Faith? Did they not perpetrate atrocities as abhor-

At LEWIS COMPANY'S, Ranelagh-street.
BOYS Are CLOTlliadrom the Ages of Six to Twenty Year

rent, as disgusting, as those of the detestable Sepoys ?
If those Christian Sicilians, and their priests, wrought
ouch deeds of shame in the 13th century, when
they had had the Bible and Christianity among
them, for more than a thousand years, when they were
fully as much, if not more, advanced in civilisation than the
His doos are now, what logical right has Mr. G:azebrook to
connect Indian atrocities with the absence of the Bible ?
What right has Mr. Glazebroek to argue that the Hindoos
would not hzve acted as they have, if they had known the
Bible ? Does it not appear to be the fact, that, in certain
states of half civilisation and half barbarism, the human
mind will, under the madness of passion, perpetrate the
most horrible enormities, whether ithave the Bible or not ?
But let Mr. Glazebrook pass down the stream of history
for a space• of some 300 years from the date of the Sicilian
Vespers. We come to a period subsequent to the Refor-.
mation—to the days when Elizabeth was reigniog, and
Shakspeare was living in England. We crass the English
Channel. Thank God for that. The deed was not a pol-
lution to our country. It is the year 1572. It is the eve
of St. Bartholomew's Day. The suspicions of the Protes-
tants in France are quiet. "Then commenced," so writes
the historian, a massacre to which there is nothing
parallel in the history cf mankind " " The Protestants, as
a body, were devoted to destruction." "The Catholic
citizens zealously seconded the execution of the soldiery,
imbruing their hands, without remorse, in the blood of
their neighbours, of their companions, and even of their
relations; the King himself inciting their fury, by firing
upon the fugitives, and frequently crying Kill, kill !'
Persons of every condition, age, and sex, suspected of
adhering to the reformed opinions, were involved in one
undistinguished rain." The massacre spread from Paris
to Rouea, Lyons, Orleans, and several other cities. " Sixty
thousand Protestants are supposed to hive been massacred
in different parts of France." Russell I. p. 443. That
fr'gh ful atrocity was wrought by Bible reading French
Christians, less than 300 years ago, when we, in England,
were as yet far from having left off burning peoplo for
their religious opinions, or on absurd charges of witchcraft,
&c.

France 'was much more civilised, when this atrocity was
perpetrated by her, than is India at the present day.
France had the Bible, and had possessed it long. Indeed,
it was for the sake of what France then thought was the
true meaning of the Bible and Christianity—it was for
this very object that France was thus atrocious. Let Mr.
Glazebrook lay these humiliating historical truths to heart
the next time he wishes to argue about Indian atrocities
Let him remember how the Pope of that day rejoiced in
the massacre of St. Bartholomew, and praised God for it.
Let Mr. Glazebrook remember how Calvin ensnares and
destroyed Servetus. Let Mr. Glazebrook remember how
Protestant Cranmer and his cotemporaries burned scores
of Romsnists and others for their religious opinions.
These facts,and many —alas ! how many—like them,let Mr.
Glazebrook contemplate. And, if he will thus g;ve his
inquiries a little wider scope than what the newspapers
tells us of recent Indian horrors—if he will take a broader
and more philosophical view of historical facts, he will,
perahps, come to some such conclusion as this, viz :
That, wonderful as it may appear, evil does exist in the
world ; and, it is, apparently, the Divine purpose that the
nations of mankind should ,only climb or creep to great-
ness and to goodness by a slow and gradual progress of
civilisation. So it appears that, whether nations have the
Bible or have it not, they do pass through all the stages
of barbarism ani decreasing barbarism, into the early
beginnings of civilisation, and onwards, till they either fall
and lose that which they had attained, or else, like En-
gland and some other nations of the present age, they go
on to higher tracts of life, and purer stages of humenity,then
are known to have been previously attained on earth.
Mr. Glazebrook will thus, I hope, Sir, in common with
many of your readers, be led to see lhat the Bible, howev_r
glorious and pre-eminent a means of civilising it may be.
is only one of many means which are all appointed by our
God to be ministers or servants, in the employ, and under
the sovereignty of Human Reason. Let Human Beason
be in its infancy in any nation, and that nation will learn
cruelty from the very Bible itself. Let Human Reason be
verging on Manhood's calm strength and clear vision, and
pure affection, in any nation, and that nation will learn
mercy in the very exercise of Justice's most stern behests,
and will carry out the teachings of the Bible, till men come,
in truth, "to a perfect man"—(Eph. iv., 13) unto the
measure of the stature of the fatness of Christ." Thus it
appears to be the spirit or reason of the man, and not the
letter press of a book, which constitutes the difference
between a gentle2nan and a savage.
So much for one of Mr. Glazsbrook's very large literary
Sepoys.
2. The other is somewhat like the fi'ot, but I shall take
a different mode of dealing with him. The first was a
complete Nana Sahib, and I felt it necessary to blow him
to atoms at the cannon'mouth. He, with whom we are
now about to deal, is a monstrous, old King of Delhi. We
will secure him harmlessly, and will deal more kindly with
him than he deserves.
Mr. Glazebrook, in his endeavour to uphold the Bible's
infallibility, and to disprove my assertion of human rea-
son's necessary and actual supremacy over every rule of
faith, writes thus :—" The testimony of the heathen world
ought to make it impossible to place any confidence in
reason as a rule of faith, much less to say that it is so con-
stituted by God.:' So, then, Mr. Glazebrook has quoted—
we have seen with how little success the atrocities of the
Indian mutiny; and now he refers us to what he calls " the
testimony of the heathen." In India we saw how some of
the worst heathen atrocities are only parallel to some of the
worst Christian atrocities. I presume that, as Mr. G has
shown us some of the worst of heathenism in Indi so, by
another reference to " heathen testimony," he wishes to
direct our attention to soma of the best of heathenism.
I thankfully adopt Mr. G's suggestion. Let us hear
some of the best of heathen teaching and acting, and then
let us judge -how far Mr. Glazebrook is right in asserting
the un-trustworthiness of human reason as a rule of faith.
I go back to Greece, at a time when, between 400 and 500
years before Christ, Socrates, and Plato, and Aristotle, and
others were alive. I select the teaching of Socrates as it is
represented to us in the Dialogues of Plato.
As Mr. Glazebrook somewhat tauntingly asked me, in
one of his letters, whether I knew Greek ? I presume I
may count on his being a fair Greek scholar himself; and,
therefore, being able to witness with me, that the original
writings of Plato's Dialogues are at least as elegant in
construction, as simple in diction. as rich in imagination,
as sublime in beauty, as any compositions which have ever
been achieved in any language with which we are
acquainted.
Bat, from the language of Plato, I pass on to speak of
some of the moral and religious teachings, to a discovery of
which God's blessed gift of Human Reason, without the
Bible, had led either Socrates, or Plato, or both.
In order that there may be no doubt as to the fairness
of my version of Socrates' teaching, I shall quote, almost
verbatim, from the translation of Plato which has been.
published in " Boha's Classical Library." Every reader
can thus test the accuracy of my quotation for himself, if
he so choose.
As to the aim and employment of his own life Socrates
says :—" I go about doing nothing else except persuading
you, both young and old, to take no care, either for the
body, or for riches, prior to or so much as for the soul,
how it may be made most perfect, telling you that virtue
does not spring from riches, but riches, and all other human
blessings, bath private and public, front virtue." Apol.,
ch. 17.

Human reason (fallible though it be) was not quite
despicable and untrustworthy when it hill down this
general rule of life.
As to the constancy with which man should adhere to
the path of duty, thus spoke Socrates :
" You do not say well, friend, if you think that a man
who is even of the least worth, ought to take into account
the risk of life or death, and ought not to consider this
alone, when he performs any action, whether he is acting
justly or unjustly, the part of a good man or a Lad?"
Apol., ch. 16.
Human Reason prompted Socrates to act and suffdr,
even to the death, on this wise and holy resolution.
In answer to an offer of life, on coalition of his teaching
virtue no more, Socrates replies :
" 0, Athenians, I honor and love you ; but I shall obey
God rather than you ; and as long as I breathe and am
able, I shall not cease studying philosophy, and exhorting
and warning any of you whom I may happen to meet," &c.
Apol., ch. 17.

-Thiman reason led Socrates to trace muc'a, at least, of
what was good in himszlf, to the inspiration of the Al-
mighty. Thus he spoke on this subject :
" I am moved by a certain divine and spiritual influence
which began with me from childhood," &c. Apol. ch, 19.
So, again, "The Deity appears to have unites me, being
such a person as I am, to the city, that I may rouse
you, and persuade, and reprove every one of you," &c.
Apol, ch. 18.

As to the unselfishness of Socrates as a teacher, he tells
us, without any one attempting to contradict him, that he
does not discourse for money : "But," says he, "I allow
both rich and poor a'ike to question me, and hear what I
have to say." Apol ch. 21.
So thoroughly did Socrates bow to the decision of God,
and believe in the Divine Providence, that he closes his
defence in these words, " I leave it to you and to the
Deity, to judge concerning me in such a way as will be
best both for me and for you." Apol. eh 24.
As to the doctrine of non-retaliation, and the duty of
forgiving one's enemies, the following are specimens of
Socrates's teaching and practice :
" If any man affirm it to be just to give every man his
due, and, consequently, think this within himself, that

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