to create one for him." But is there no right or wrong in the nature of things by which the law itself is to be shaped, and to which it is the object of all law to give effect? A man creates a work of value into which he has put his time, exertion, substance, and his very blood. Has he a right to the property he has produced against those who covet it? It shall be as the politicians vote, argues Mr. Arnold: "If the ayes have it, he has; if the noes have it, he has not." This is not creditable. Mr. Arnold should cultivate a more intimate communion with the "power that makes for righteousness."
Much is made in this article of the difficulty of securing property in books. Government is, of course, a very imperfect agency, and only partially secures any of its objects. But all other difficulties are as mole-hills to mountains compared with that which Mr. Arnold lends his influence to increase and strengthen.
SCIENCE NOT ATHEISTIC.
We recommend those thoughtless theologians who think they are doing God service by arraying modern physical science against him and charging that it is atheistic, to read the article entitled "God and Nature," by the Lord Bishop of Carlisle. He utters a timely and much-needed rebuke to his careless brethren on this subject. We have been amazed at the fatuity of many divines in the course they have pursued upon this question. Their predecessors have been more wise, and have generally recognized that "the study of nature led up to nature's God"; but now, on the contrary, we are assured that the study of nature leads to the denial of God. What on earth our theological friends are to gain by spreading the belief that physical science is fundamentally irreligious by renouncing and subverting all conception of the Deity, we are at loss to understand. Physical science is not to be put down in this way. It is a great phase of man's mental progress and is destined to increase in influence in an accelerating ratio. There is no doubt, furthermore, that its growth is an invasion of the domain illegitimately held by theology in the past, and threatens the ascendancy of theological systems and ideas. It is hardly to be expected that professed theologians can view this change with complacency, but that affords no excuse for getting into a passion with science, and striving to array religious prejudices against it. Our friends should not forget that the "modern science" upon which they expend their denunciations is a great body of accredited and impregnable truth, and that it is a somewhat serious matter to declare and reiterate the accusation that it is atheistic in its spirit and influence. How far is this from asserting that the demonstrative truth of nature is against the existence of God!—and if scientific men reply to the theologian, "Very well, you know best," where will rest the responsibility?
The Bishop of Carlisle sees that this is a mistaken policy. He says, "It is not desirable that the reproach of atheism should be thrown about rashly"; and, what is more important, he points out that as commonly done it is not true. A very slight examination of the conditions of thought in scientific pursuit forbids the current theological conclusions. He draws a valid distinction between the legitimate, proper, and logical attitude of the scientific mind toward the conception of Deity and the atheistic state of mind; and he strives to mark this distinction by the introduction of a new term. He says: "It seems to me that we want a new word to express the fact that all physical science, properly so called, is compelled by its very nature to take no account of the being of God; as soon as it does this it trenches upon theology and ceases to be physical science. If
