discussion the miner, the weaver, or farm-laborer is on the same level as the priest. A man goes to heaven upon his own judgment; whereas, if his belief is based on the learning of others, he goes to heaven second-hand. When Mr. J. A. Froude wrote for John Henry Newman the Life of St. Belletin, he ended with the words: "And this is all that is known, _and more than all_, of the life of a servant of God." In the Bible there appears to be a great deal more than was ever known. This does not concern the Secularist, though it does the scholar. If there be moral maxims in the Scripture, what does it matter how they got there? CHAPTER XVIII. ITS DISCRIMINATION "There is nothing so terrible as activity without insight" --Goethe. IN 1847 I commenced in the _Reasoner_ what I entitled "The Moral Remains of the Bible,"--a selection of some splendid moral stories, incidents, and sentences having ethical characteristics such as I doubted not would "remain" when the Bible came to be regarded as a human book. I wrote a "Logic of Life."* My _Trial of Theism_ was only "as accused of obstructing Secular life," as stated on the title-page. The object was to show how much useful criticism could be entered upon without touching the questions of authenticity, or miracles, or the existence of deity. Thus it was left to opponents to declare that things morally incredible were inspired by God. In this case it was not I, but _they_, who blasphemed. * Companion to the "Logic of Death," both contained in The Trial of Theism. Take the case of Samson's famous engagement with the Philistines at Ramath,--Lehi surrounded by a band of warlike Philistines (though, as the text implies, 3,000 of his own armed countrymen were at hand). Samson, who had no weapon, was not given one by them, but had to look about for a "new jawbone of an ass." With this singular instrument he killed, one after the other, a thousand Philistine soldiers, who were big, strong men, and, unless every blow was fatal, it must have taken several blows to kill some of them.