Think what a difference, what an immense difference, it makes to a man which he believes, how utterly it alters all his attitude to the Unknown, to the Infinite, whether he believes in God or in Law. For among all religions, all faiths, all theories of the unknown there are only these two ideas, Personality or Law, free will or inevitableness. And how different they are.

In the face of eternity there are two attitudes: that of the Theist, whether Christian or Jew, Hindu or spirit worshipper; and that of the Buddhist, the believer in Law. To the believer in God or in gods, what is the world and what is man? They are playthings in the hands of the Almighty. God is responsible to no one, He knows no right and wrong, no necessity beyond Himself, all He does must be right. He is All-powerful. Man must crouch before Him in fear. If man suffer he must not cry out against God; he must say in due submissiveness, "Thy will be done." A man must even be thankful that matters are not worse. If in a shipwreck many are drowned and few, bereft of all but life, are hardly saved, what must they do? They must render thanks to God that He didn't drown them too. Not because they are aware of being punished for any sin, that does not come to man in calamity. You cannot imagine a common sin that engulphs men and women, children and babes, from all countries, of all professions, of many religions, in one common disaster. No! God can be bribed, not with presents perhaps now, but with reverence. It is the cringe that deprecates uncontrollable Power. It is the same feeling that makes the savage lay a fruit or a flower before the Spirit of the Hills lest he too be killed by the falling rocks.

For what do men imagine God to be? Do you think that each man holds one wonderful conception of God? Not so. The civilised man's idea of God is as the savage idea. Each man builds to himself his own God, out of his ideals, civilised or savage. Truly, if you ask a man to tell you his idea of God he will answer you vaguely out of his creeds or sacred books; but if you watch that man's actions towards God, you will soon discover that his God is but his ideal man glorified.

To a tender woman her God is but the extreme of the tenderness, the beauty, the compassion which she feels, and the narrowness which she has but does not realise. And cannot you see in your mind's eye the German Emperor's God clanking round the heavenly mansions wearing a German pickelhaube and swearing German oaths? Man's God is but what he admires most in himself. He can be propitiated, he can be bribed. The savage does it with a bowl of milk or a honey cake, the mediÆval man did it with a chapel or a painted window. You say this idea has ceased. Have you ever prayed to God and said, "Spare me this time and I will be good in future. I will do this. I will do that." Or, more beautifully, "Spare him that I love and let the punishment fall on me. Let me bear his sins." Is not the very idea of atonement expressed by Christ's life? A price has to be paid to God. He must be bought off. Man's attitude before God must be that of the child, submissive with downcast eyes, full of praise, never daring to blame. "Tell me and I will obey, do not punish me or I perish." Then there is the attitude of the believer in eternal law. For him the world holds no caprice, no leaning to one side or another, no revenge, no mercy. Each act carries with it an inevitable result: reward if the act be good, punishment if it be bad. You can break a command of God. He may tell you to do a thing and you may refuse. You cannot break a law. It is the inevitable, the everlasting. You cannot rebel against law. The sin is not rebellion, but ignorance. The attitude is not submission, but inquiry, the thirst for truth. Adam lost Eden because he sought for the knowledge of good and evil. But the law-believer says that only in wisdom, only in truth, is there any hope. He stands before the eternal verities with clear eyes to see them, with a strong heart to bear what his ignorance may make him suffer. Out of his pain he will learn the sequences of life. He has gained much.

What has he lost? Are not mercy and fatherly care, forgiveness and love, beautiful things? Yet they, too, are of God. If you know not of Him, only of Law, have you not lost out of your life some of the greatest thoughts? How will you comfort your heart when it is sore if you have not God? Is prayer nothing?

Truly, said the man, these are beautiful things. If I could have them alone. But I cannot. I fear the other qualities more than I love these. I would have neither. I would be a man and live under Law. It seems to me enough. If Law be absolute I see no room for God.

Over against him were the long ridges of the hills where the rain-clouds gathered from the south. He saw them come in great masses surging up the valleys and hiding the contours of the hills. The lightning flashed across the peaks and the thunder echoed in long-drawn trumpet blasts. "The savage," he said, "saw there only gods warring with one another. Now with wiser eyes we see the reign of Law. We do not know all the laws; we cannot even yet tell how much rain will come, whether it will be famine or plenty. We cannot see the Law, but we never doubt the Law is there. With man it is the same. Births and deaths, suicides and murders, are they too not all under Law? Why should not man's soul be so too? Where is the need of God?"

As he came down the mountain side the rain was falling heavily, as it can only in the tropics. The dry hollows were already streams, the streams were foaming torrents. "They act under Law," he said. "Their life is bounded all by Law." And then of a sudden, watching the foaming water, he saw more clearly.

"True, the stream runs within its banks, but banks do not make the stream. Gravity, that drags down these waters, acts in certain sequence, but that sequence is not gravity. Gravity is a force. When we enumerate the law we do not define, or know, or understand the force, only the way it acts. Force is force, and law is law. They are not the same. They do not explain each other. What a dead thing would law be that had no force acting within it. Truly, I must see more clearly. Law does not deny force; nay, but it predicates it—is, in fact, an outcome of it. Law is a sequence along which force acts; neither can exist without the other. All force is ruled by law. Yes, but what is force—what are any of the forces that exist: gravity, and electricity, and heat, and life? Forms of motion? May be; but whence the motion?

"Ah me!" said the man, "then am I back again at the beginning. Have I learnt nothing? I thought law might suffice, but it will not. If law is inevitable, then are we but helpless atoms following the stream of necessity. Then is freewill dead. Yet there is freewill. There is force, there is life, whence come these forces? And if one say that force is God, what then?

"Perhaps there is this: there are two truths—there is God and there is Law. Both are true, as there is destiny and there is freewill. But how can that be? I see it is so, that it must be so. But how? Is it that there are facets of some great truth behind which we can never know?"

The man was weary. "What have I gained? Only that I have a truth, which I cannot understand, which gives me no help, or but little? Have I gained anything to help me in life? I have gained this, perhaps, that if Law be not a full explanation, it is true, as far as it goes; if not a whole truth, yet it is a truth. Why go further? The scientist cares for nothing more when he has learned the laws of gravity. He is content to be ignorant of whence the force comes, because he can go no further. In the battle of life is not this enough? Can we not, too, be as the scientist, denying nothing, but searching only for that which we can know and which will be useful to us? If force be God, yet should His ways not be mysterious. Let us not shut our eyes and comfort ourselves in ignorance by saying, 'There is no Law; God is inscrutable, God knows no Law. He is inexpressible, changeable and uncertain.' But truly there is Law. Behind the gods, behind God, there is [Greek: anachkÊ], there is Necessity, there is an unfailing sequence of events, which is righteousness. Let us learn then what righteousness is. Let us learn what is true in order to do what is right."

But after all it is all speculation. There is no evidence. It is a theory built on nothing. What is the value of it? Nothing at all. What is to be gained by all this? Only barren words, finely spun theories made of air. Where is the proof of God or of Law? There is none.