Here we have the remarkable psychological phenomenon of an “acute and enlightened” man who, deliberately purposing to indulge in a favorite sin, and regarding the Gospel with scorn and unbelief, is, nevertheless, so much more scrupulous than the majority of Christians, that he cannot “embrace sin and the Gospel simultaneously;” who is so alarmed at the Gospel in which he does not believe, that he cannot be easy without trying to crush it; whose acuteness and enlightenment suggest to him, as a means of crushing the Gospel, to argue from day to day with Dr. Cumming; and who is withal so naïve that he is taken by surprise when Dr. Cumming, failing in argument, resorts to accusation, and so tender in conscience that, at the mention of his sin, he turns pale and leaves the spot. If there be any human mind in existence capable of holding Dr. Cumming’s “Creed of the Infidel,” of at the same time believing in tradition and “believing in all unbelief,” it must be the mind of the infidel just described, for whose existence we have Dr. Cumming’s _ex officio_ word as a theologian; and to theologians we may apply what Sancho Panza says of the bachelors of Salamanca, that they never tell lies—except when it suits their purpose. The total absence from Dr. Cumming’s theological mind of any demarcation between fact and rhetoric is exhibited in another passage, where he adopts the dramatic form: “Ask the peasant on the hills—and _I have asked amid the mountains of Braemar and Deeside_—‘How do you know that this book is divine, and that the religion you profess is true? You never read Paley?’ ‘No, I never heard of him.’—‘You have never read Butler?’ ‘No, I have never heard of him.’—‘Nor Chalmers?’ ‘No, I do not know him.’—‘You have never read any books on evidence?’ ‘No, I have read no such books.’—‘Then, how do you know this book is true?’ ‘Know it! Tell me that the Dee, the Clunie, and the Garrawalt, the streams at my feet, do not run; that the winds do not sigh amid the gorges of these blue hills; that the sun does not kindle the peaks of Loch-na-Gar; tell me my heart does not beat, and I will believe you; but do not tell me the Bible is not divine. I have found its truth illuminating my footsteps; its consolations sustaining my heart. May my tongue cleave to my mouth’s roof and my right hand forget its cunning, if I every deny what is my deepest inner experience, that this blessed book is the book of God.’”—“Church Before the Flood,” p. 35. Dr. Cumming is so slippery and lax in his mode of presentation that we find it impossible to gather whether he means to assert that this is what a peasant on the mountains of Braemar _did_ say, or that it is what such a peasant _would_ say: in the one case, the passage may be taken as a measure of his truthfulness; in the other, of his judgment.