it seems monstrous. In the first place, it includes no sense of proportion, and amounts to a colossal untruth. We must surely take into account the amount of evil inflicted and the amount of good that ensues. Take sickness, for instance. One would imagine that, if Christians seriously believe that illness is sent by God to achieve certain salutary modifications of character, they ought strenuously to oppose the modern determination to reduce disease to a minimum. They do not, and would, on the contrary, soon reduce to silence any religious crank who proposed it. They know perfectly well that the cases of "spiritual advantage" from illness bear no proportion whatever to the amount of suffering in the world. Slight but painful illnesses rarely have any beneficent effect on character; very frequently the reverse. Any large city, at any given moment, is racked with pains which do but give rise to curses, or a polite equivalent. Most of the irritation and perversion of character is due to morbid influences. And for every case in which a long illness issues in some signal advance of character, a hundred others could be quoted in which the illness was an unmitigated calamity. So it is with bereavement and with adversity of fortune. Look honestly into the experience of any class of the community, and ask in what proportion of cases narrowness of means, especially after comfort, brings a "spiritual advantage."
So it is above all with this war. Any man who thinks that the awful perversion of the character of a great European people, the death of such vast numbers in such painful circumstances, the ruin of further millions, and all the innumerable ugly results of a great war, were worth bringing about in order to secure a few spiritual advantages has neither sense
