Even the agnostic of to-day, as represented by Professor Huxley, cannot do without some modicum of "grace" in his conception of man's relation to the powers of nature, though to admit this is to run a rift of inconsistency through his whole system of thought. "Suppose," he says in his _Lay Sermons_, "it were perfectly certain that the life and future of every one of us would, one day or other, depend on his winning or losing a game at chess.... The chessboard is the world, the pieces are the phenomena of the universe, the rules of the game are what we call the laws of nature. The player on the other side is hidden from us. We know that his play is always fair, just, patient. But we know to our cost that he never overlooks a mistake, or makes the smallest allowance for ignorance. To the man who plays well the highest stakes are paid with that overflowing generosity with which the strong shows delight in strength, and one who plays ill is checkmated without haste, but without remorse. My metaphor will remind you of the famous picture in which the Evil One is depicted playing a game of chess with man for his soul. Substitute for the mocking fiend in that picture a calm, strong angel, playing, as we say, for love, and who would rather lose than win, and I should accept it as the image of human life." Even in a world without God, therefore, the facts of life suggest "justice," "patience," "generosity," and a pity which "would rather lose than win." With all the inexorable rigour and hardness of man's lot there is mingled something that suggests "grace" in the power that rules the world; and from the Deuteronomist to St. Paul, from Augustine to Calvin and Professor Huxley, the resolutely thorough thinkers have found, in the last analysis, these two elements, the rigour of law and the election of grace, working together in the moulding of mankind. The statement of these facts in Deuteronomy is as thorough as any that succeeded it. The rigour of law could not be more precisely and pathetically declared than in this insistence on the blessing or the curse which must inevitably follow right choice or wrong. But the tenderness of grace could not be more attractively displayed than in this picture of Yahweh's dealings with Israel. Love never faileth here, no more than elsewhere. It persists, notwithstanding stiff-necked rebellion, and in spite of coarse materialism of nature. Even a childish fickleness, more utterly trying than any other weakness or defect, cannot wear it out. But inexorable blessing or curse is blended with it, and helps to work out the final result for Israel and mankind. That is the manner of the government of God, according to the Scriptures. History in its long course as known to us now confirms the view; and the author of Deuteronomy, in thus blending love and law together in the end of this great exhortation, has rested the obligation to obedience on a foundation which cannot be moved. CHAPTER XIII _LAW AND RELIGION_