the very depths of the lowest sensuality." With regard to many statements of a similar kind, equally at variance with truth, in Dr. Cumming's volumes, we presume that he has been misled by hearsay or by the second-hand character of his acquaintance with free-thinking literature. An evangelical preacher is not obliged to be well-read. Here, however, is a case which the extremest supposition of educated ignorance will not reach. Even books of "evidences" quote from Voltaire the line—
"Si Dieu n'existait pas, il faudrait l'inventer;"
even persons fed on the mere whey and buttermilk of literature must know that in philosophy Voltaire was nothing if not a theist—must know that he wrote not against God, but against Jehovah, the God of the Jews, whom he believed to be a false God—must know that to say Voltaire was an atheist on this ground is as absurd as to say that a Jacobite opposed hereditary monarchy because he declared the Brunswick family had no title to the throne. That Dr. Cumming should repeat the vulgar fables about Voltaire's death is merely what we might expect from the specimens we have seen of his illustrative stories. A man whose accounts of his own experience are apocryphal is not likely to put borrowed narratives to any severe test.
The alliance between intellectual and moral perversion is strikingly typified by the way in which he alternates from the unveracious to the absurd, from misrepresentation to contradiction. Side by side with the abduction of "facts" such as those we have quoted, we find him arguing on one page that the Trinity was too grand a doctrine to have been conceived by man, and was therefore Divine; and on another page, that the Incarnation had been preconceived by man, and is therefore to be accepted as Divine. But we are less concerned with the fallacy of his "ready replies" than with their falsity; and even of this we can only afford space for a very few specimens. Here is one: "There is a thousand times more proof
