Those who will take the moderate trouble of translating these words from the abstract into the concrete will need no further demonstration of the moral implications of this type of Monism. "There is no will"--not even the most brutalised or the most debauched--"that is not God's will." "Nothing can happen to any of God's children"--say, to the natives of the Congo or to a Jewish community during a Russian _pogrom_--but is God's call upon their highest energies: wherefore they ought, assuredly, to be thankful to King Leopold's emissaries and the Tsar's faithful Black Hundreds! But let us apply this thesis to yet another case, which will bring out its full character: if an English girl--one of God's children--is snared away by a ruffian, under pretext of honest employment, to some Continental hell, then we are to understand that the physical and moral ruin which awaits the victim is "in some way the sacrament of God's love" to her--"in a true and real sense it is God's own doing," and meant for her greater glory! We have no hesitation in saying that such teaching strikes us as fraught with infinite possibilities of moral harm, the more so because of the rather mawkish sentimentality with which it is decked out; for if any scoundrel is really the instrument of God's will, why should he be blamed for his scoundrelism? And we observe how yet once more, by a glib and vapid phrase--"I believe in the {62} infinitude of wisdom and love; _there is nothing else_"--the fact of evil has been triumphantly got rid of. In words, that is to say, but not in reality; for in reality there is a great deal else--sin, and shame, and remorse, and heartbreak, and despair; against the first of which we need to be warned, in order that we may escape the rest.