Again, it is a corollary of all this, that the sentence upon civilisation must often seem to come by voices that are insane, and its execution by means that are criminal. Of course, when civilisation is arraigned as a whole, and its overthrow demanded, there may be nothing behind the attack but jealousy or greed, the fanaticism of ignorant men or the madness of disordered lives. But this is not necessarily the case. For God has often in history chosen the outsider as the herald of doom, and sent the barbarian as its instrument. By the statesmen and patriots of Israel, Amos must have been regarded as a mere savage, with a savage's hate of civilisation. But we know what he answered when Amaziah called him rebel. And it was not only for its suddenness that the apostles said the _day of the Lord should come as a thief_, but also because of its methods. For over and over again has doom been pronounced, and pronounced truly, by men who in the eyes of civilisation were criminals and monsters. Now apply these four principles to the question of ourselves. It will scarcely be denied that our civilisation tolerates, and in part lives by, the existence of vices which, as we all admit, ruined the ancient empires. Are the political possibilities of overthrow also present? That there exist among us means of new historic convulsions is a thing hard for us to admit. But the signs cannot be hid. When we see the jealousies of the Christian peoples, and their enormous preparations for battle; the arsenals of Europe which a few sparks may blow up; the millions of soldiers one man's word may mobilise; when we imagine the opportunities which a general war would furnish to the discontented masses of the European proletariat,--we must surely acknowledge the existence of forces capable of inflicting calamities, so severe as to affect not merely this nationality or that type of culture, but the very vigour and progress of civilisation herself; and all this without our looking beyond Christendom, or taking into account the rise of the yellow races to a consciousness of their approach to equality with ourselves. If, then, in the eyes of the Divine justice Christendom merits judgment,--if life continue to be left so hard to the poor; if innocence be still an impossibility for so much of the childhood of the Christian nations; if with so many of the leaders of civilisation prurience be lifted to the level of an art, and licentiousness followed as a cult; if we continue to pour the evils of our civilisation upon the barbarian, and "the vices of our young nobles," to paraphrase Juvenal, "are aped in" Hindustan,--then let us know that the means of a judgment more awful than any which has yet scourged a delinquent civilisation are extant and actual among us. And if one should reply, that our Christianity makes all the difference, that God cannot undo the development of nineteen centuries, or cannot overthrow the peoples of His Son,--let us remember that God does