Japan has just been visited by a terrible earthquake. Without a moment's warning it swept along, wrecking towns, killing people, and altering the very shape of mountains. A vast tidal wave also rushed against the coast and deluged whole tracts of low-lying country. It is estimated that 50,000 houses have been destroyed, and at least 5,000 men, women, and children. The first reports gave a total of 25,000 slain, but this is said to be an exaggeration. Nevertheless, as a hundred miles or so of railway is torn to pieces, and it is difficult to convey relief to the suffering survivors, the butcher's bill of this catastrophe may be doubled before the finish.

If earthquakes are the work of blind, unconscious Nature, it is idle to spend our breath in discussion or recrimination. Even regret is foolish. We have to take the world as we find it, with all its disadvantages,

and make the best of a not too brilliant bargain. Instead of screaming we must study; instead of wailing we must reflect; and eventually, as we gain a deeper knowledge of the secrets of Nature, and a greater mastery over her forces, we shall be better able to foresee the approach of evil and to take precautionary measures against it.

But the standard teaching of England, to say nothing of less civilised nations, is not Naturalism but Theism. We are told that there is a God over all, and that he doeth all things well. On the practical side this deity is called Providence. It is Providence that sends fine weather, and Providence that sends bad weather; Providence that sends floods, and Providence that sends drought; Providence that favors us with a fine harvest, and Providence that blights the crops, reducing millions of people, as in Russia at this moment, to the most desperate shifts of self-preservation. It is Providence that saves Smith's precious life in a railway accident, and of course it is. Providence that smashes poor Jones, Brown and Robinson.

Now it will be observed that the favorable or adverse policy of Providence is quite irrespective of human conduct, There is no moral discrimination. If Grace Darling and Jack the Ripper were travelling by the same train, and it met with an accident, everybody knows that their chances of death are precisely equal. If there were any difference it would be in favor of Jack, who seems very careful of his own safety, and would probably take a seat in the least dangerous part of the train.

Some people, of course, and especially parsons, will contend that Providence does discriminate. They have already been heard to hint that the Russian famine is on account of the persecution of the Jews. But this act of brutality is the crime of the Government, and the famine falls upon multitudes of peasants who never saw a Jew in their lives. They have to suffer the pangs of hunger, but the Czar will not go without a single meal or a single bottle of champagne.

No doubt a pious idiot or two will go to the length of asserting or insinuating that the earthquake in Japan is a divine warning to the people, from the Mikado down to his meanest subject, that they are too slow in accepting Christianity. In fact there is a large collection of such pious idiots, only they are deterred by a wholesome fear of ridicule. Hundreds of thousands of people have seen Mr. Wilson Barrett in Claudian, without being in the least astonished that an earthquake, which ruins a whole city, should be got up for the hero's spiritual edification.

Let the pious idiots, however numerous, be swept aside, and let the Christian with a fair supply of brains in his skull consider Providence in the light of this earthquake. It is folly to pretend that the Japanese are particularly wicked at this moment. It is greater folly to pretend that the earthquake killed the most flagitious sinners. It slew like Jehovah's bandits in the land of Canaan, without regard to age, sex, or character. The terrible fact must be faced, that in a country not specially wicked, and in a portion of it not inhabited by select sinners, the Lord sent an earthquake to slay man, woman, and child, and if possible to "leave alive nothing that breatheth."

Lay your hand upon your heart, Christian, and honestly answer this question. Would you have done this deed? Of course not. Your cheek flames at the thought. You would rush to save the victims. You would soothe the dying and reverently bury the dead. Why then do you worship a Moloch who laughs at the writhings of his victims and drinks their tears like wine? See, they are working and playing; they are at business and pleasure; one is toiling to support the loved ones at home; another is sitting with them in peace and joy; another is wooing the maiden who is dearer to him than life itself; another is pondering some benevolent project; another is planning a law or a poem that shall be a blessing and a delight to posterity. And lo the mandate of Moloch goes forth, and "his word shall not return unto him void." Swifter than thought calamity falls upon the gay and busy scene. Hearts that throbbed with joy now quiver with agony. The husband folds his wife in a last embrace. The mother gathers her children like Niobe. The lover clasps in the midst of horror the maiden no longer coy. Homes are shaken to dust, halls fall in ruins, the very temples of the gods are shattered. Brains are dashed out, blood flows in streams, limbs are twisted, bodies are pinned by falling masonry, cries of anguish pierce the air, groans follow, and lastly silence. Moloch then retires to his inmost sanctuary, filled and sated with death and pain.

Is it not better, Christian friend, to defy Moloch instead of worshipping him? Is it not still better to regard this deity as the creation of fanciful ignorance? Is not existence a terror if Providence may swoop upon us with inevitable talons and irresistible beak? And does not life become sweeter when we see no cruel intelligence behind the catastrophes of nature?