in sin, truth in error. It is only since the power of faith has been supplanted by the power of the natural unity of mankind, the power of reason, of humanity, that truth has been seen even in polytheism, in idolatry generally,—or at least that there has been any attempt to explain on positive grounds what faith, in its bigotry, derives only from the devil. Hence love is reconcilable with reason alone, not with faith; for as reason, so also love is free, universal, in its nature; whereas faith is narrow-hearted, limited. Only where reason rules, does universal love rule; reason is itself nothing else than universal love. It was faith, not love, not reason, which invented Hell. To love, Hell is a horror; to reason, an absurdity. It would be a pitiable mistake to regard Hell as a mere aberration of faith, a false faith. Hell stands already in the Bible. Faith is everywhere like itself; at least positive religious faith, faith in the sense in which it is here taken, and must be taken unless we would mix with it the elements of reason, of culture,—a mixture which indeed renders the character of faith unrecognisable.
Thus if faith does not contradict Christianity, neither do those dispositions which result from faith, neither do the actions which result from those dispositions. Faith condemns, anathematizes; all the actions, all the dispositions, which contradict love, humanity, reason, accord with faith. All the horrors of Christian religious history, which our believers aver not to be due to Christianity, have truly arisen out of Christianity, because they have arisen out of faith. This repudiation of them is indeed a necessary consequence of faith; for faith claims for itself only what is good, everything bad it casts on the shoulders of unbelief, or of misbelief, or of men in general. But this very denial of faith that it is itself to blame for the evil in Christianity, is a striking proof that it is really the originator of that evil, because it is a proof of the narrowness, partiality,
