About this time he read the "Origin of Species" and "The Descent of Man." This surprised him. It was not only that this was his first introduction to the science of biology, his first peep behind the curtain of modern forms into the coulisses of the world that interested him, but there was here contained a complete refutation, a disastrous overthrow, of all that system of the Creation which he had been taught.

If Darwin was right, and he seemed to be right—nay, even his once adversaries now admitted he was right, if not in his details yet in his broad outline—if he was right then was Genesis all wrong. There was never any garden of Eden, never any seven days' creation, never any making of woman out of a rib; the world was not six thousand years old, but millions. Man himself could count his pedigree back tens of thousands of years. It was a fable; and not only was it a fable, but this fable contained as a kernel not a truth—then it would be understood—but a falsehood. The theory of the whole story was that man had fallen, that he used to be perfect, that he walked with God, but that he fell. Such was the idea. And the continuation was that Christ was required to atone to God for man's disobedience, to lead man slowly back to the Paradise he had lost.

And now it was clear that the garden of Eden was all a fable, that man had never been perfect, that he had evolved slowly out of the beast. He had risen, not fallen, and stood now higher than ever before. The first part was false, and if so, must not the sequence be false also? As a whole the fable held together; destroy the foundation and the superstructure must come crashing into ruin. Oh! it was all false, the whole of it, Old and New Testament together, an old woman's tale. And then suddenly his eyes were opened. He saw many things. His instincts that he had not understood were now clear. Yes, of course, the supernatural part was all a fable, a mistake; nay, more, it taught the reverse of truth, and the moral part of it was all wrong too. The morality of the Old Testament was that of a savage, the morality of the New a remarkable ideal totally unfit for the world as it is now or ever has been. The man who followed it would commit a terrible error. It was therefore untrue also; more than merely untrue, it was dangerous, as a false teacher must be. For long he had instinctively seen that this was so, now he knew why. At the touch of science the whole fabric of religion fell into dust. Christianity was a fraud, and there was an end of it.

But still the church bells rang and the people went there. Priests preached this belief and people held to it. Darwin had written more than ten years before and his book had been accepted, but still religion had not fallen. Men and women, as far as he could see nearly all men and women, still professed themselves Christians. How was all this possible? How could it be that this disproved Jewish fable still held together? It was wonderful. There must be a reason. What is it?

Can it be possible, he thought, that there is an explanation, that religion can justify itself, that it may still have reason? There are people who call themselves scientific theologians. They write books and they preach, and they can be asked questions. What have they to say? So this boy collected some of his difficulties and tried to find out what scientific theology thought of them. Let me name briefly some of them:—

The Fall of Man.—Theology says he fell, science says he rose. What does Scientific Theology say?

The Character of God.—In the Old Testament God is represented frequently as bloodthirsty, as partial to the Jews, as unjust, as given to anger, as changeable. How is this?

Again, God is represented as the only Almighty, the only All-present, All-seeing, All-powerful; yet without a doubt the facts detailed show the Devil to be certainly All-present, and, as far as man here is concerned, has considerably more power and influence than God. God made the world, but the Devil possesses it. Why?

Prayer.—How can this be necessary? If God knows best what is good for us, why pray to Him? Can He be influenced? The Bible says yes. Then is not this a very extraordinary thing, that if God knows what is best for us, He should have to be asked to do it—that He won't do it unless asked?

About Christ. He was God, yet He died to atone to Himself for the sin of man. What is the meaning of all this? Why did God allow man to crucify Himself in order to atone to Himself for a former sin of man, and what is the meaning of all this? Has it any?

Most important of all, as to the example and teaching of Christ regarding conduct. What did it mean, and why did everyone profess it and no one believe it?

These, of course, were not all his difficulties. There were hundreds of them. There is not a verse in the Old or New Testament, not a dogma, not a belief of Christianity, that does not furnish ground for question. These I have mentioned are but some of the most prominent. They will serve as examples of what he sought to learn.

And these were the answers he received.

The History of the Creation is an allegory. It is not in conflict with science, but in accordance with it. There is no difficulty. The seven days of creation mean seven periods; we do not know how long these were. The chronology of Archbishop Usher was, of course, in error. It is a wonderful testimony to the inspiration of the Bible, the accuracy with which the account of Creation therein fits in with the facts we have recently learnt.

The story of Adam and Eve is an allegory of life. A child is born innocent and pure, and he falls. The knowledge therein referred to, the fruit, means useless questions into the secrets of God, such questions as you are now engaged in. Had you accepted Christianity as a child does you would never have fallen into the slough of infidelity in which you are now. You, like Eve, have been tempted by the Devil with the fruit of the knowledge of good and evil, and have fallen. But the help of Christ, the knowledge that he died for you, can now save you. That is the answer.

You ask of the character of God in the Old Testament. You say that He is represented by His acts as revengeful, as unjust, as hasty, as very partial. Man cannot criticise the acts of God. He may seem to you so, but are you sure you can judge rightly? God cannot be all these. His injustice, His revengefulness, His partiality were merely effects produced in your mind. They do not exist. He is all-merciful, and all-seeing, and all-powerful. If the Devil seems to have more power in the world than God, it is simply because God allows him. If the Devil seems all-present it is because he has legions of demons to do his will. God is all-merciful, all-powerful, all-just; believe this and you will do well. The answers to your difficulties about prayer are also very simple. God is not influenced by prayer. He is merciful and will always do what He knows to be best for you, whether you pray or not; but He has ordained prayer for you, not because of its effect on Him, but because of its effect upon yourself. Prayer, humiliation, softens the heart of the suppliant. His cry to God will not change God, but will change him. This is the explanation. It is very simple, is it not?

The doctrine of the Trinity can be best understood from an analogy of man. Consider how a man can be a father, a husband, and a son all at once. There is no difficulty here. Where, then, is the difficulty with God? God as the Father of man, the righteous Judge who punishes man for his wickedness, He vindicated His law; but God the Son, the pitying nature of God, had compassion on man, and therefore gave Himself as a sacrifice for man; God the Holy Ghost, the Spirit of God, entered into man's heart and sanctified it. Cannot you thus understand the manifold nature of God?

The teaching of Christ? His example? You do not understand that? Was not His life the perfect life, His teaching the perfect teaching? You say that this teaching cannot be followed now in its entirety. Is it not the wickedness of man that prevents it? Did each man act up to this teaching, to this example, would it not be a perfect world? Let each man try his best and the world will improve. Such as I have written were the answers he found to his questions. I do not say that these are always the answers that are given. It may be there are others. It may be that in the years that have passed since then new explanations have been evolved.

Although I do not think that is so, as only a year ago I saw some of these very replies written in a well-known Review as the authoritative answer of scientific theology to these difficulties. However that may be, these are the answers the boy received, such were the guides given to lead him out of the darkness of scepticism into the light of faith.