more to do with belief than people think for. I went to a Universalist church, when I was in the city one day, to hear a famous man whom all the world knows, and I never saw such pews-full of broad shoulders and florid faces, and substantial, wholesome-looking persons, male and female, in all my life. Why, it was astonishing. Either their creed made them healthy, or they chose it because they were healthy. Your folks have never got the hang of human nature.”

"I am afraid this would be considered a degrading and dangerous view of human beliefs and responsibility for them," the Reverend Doctor replied. "Prove to a man that his will is governed by something outside of himself, and you have lost all hold on his moral and religious nature. There is nothing bad men want to believe so much as that they are governed by necessity. Now that which is at once degrading and dangerous cannot be true."

"No doubt," the Doctor replied, “all large views of mankind limit our estimate of the absolute freedom of the will. But I don't think it degrades or endangers us, for this reason, that, while it makes us charitable to the rest of mankind, our own sense of freedom, whatever it is, is never affected by argument. Conscience won't be reasoned with. We feel that we can practically do this or that, and if we choose the wrong, we know we are responsible; but observation teaches us that this or that other race or individual has not the same practical freedom of choice. I don't see how we can avoid this conclusion in the instance of the American Indians. The science of Ethnology has upset a good many theoretical notions about human nature."

"Doctor!" the physician said, emphatically, "science is knowledge. Nothing that is not known properly belongs to science. Whenever knowledge obliges us to doubt, we are always safe in doubting. Astronomers foretell eclipses, say how long comets are to stay with us, point out where a new planet is to be found. We see they know what they assert, and the poor old Roman Catholic Church has at last to knock under. So Geology proves a certain succession of events, and the best Christian in the world must make the earth's history square with it. Besides, I don't think you remember what great revelations of himself the Creator has made in the minds of the men who have built up science. You seem to me to hold his human masterpieces very cheap. Don't you think the 'inspiration of the Almighty' gave Newton and Cuvier 'understanding'?"

The Reverend Doctor was not arguing for victory. In fact, what he wanted was to call out the opinions of the old physician by a show of opposition, being already predisposed to agree with many of them. He was rather trying the common arguments, as one tries tricks of fence merely to learn the way of parrying. But just here he saw a tempting opening, and could not resist giving a home-thrust.

"Yes; but you surely would not consider it inspiration of the same kind as that of the writers of the Old Testament?"

That cornered the Doctor, and he paused a moment before he replied. Then he raised his head, so as to command the Reverend Doctor's face through his spectacles, and said,—

"I did not say that. You are clear, I suppose, that the Omniscient spoke through Solomon, but that Shakspeare wrote without his help?"

The Reverend Doctor looked very grave. It was a bold, blunt way of putting the question. He turned it aside with the remark, that Shakspeare seemed to him at times to come as near inspiration as any human being not included among the sacred writers.

"Doctor," the physician began, as from

a sudden suggestion, "you won't quarrel with me, if I tell you some of my real thoughts, will you?"

"Say on, my dear Sir, say on," the minister answered, with his most genial smile; "your real thoughts are just what I want to get at. A man's real thoughts are a great rarity. If I don't agree with you, I shall like to hear you."

The Doctor began; and in order to give his thoughts more connectedly, we will omit the conversational breaks, the questions and comments of the clergyman, and all accidental interruptions.

"When the old ecclesiastics said that where there were three doctors there were two atheists, they lied, of course. They called everybody that differed from them atheists, until they found out that not believing in God wasn't nearly so ugly a crime as not believing in some particular dogma; then they called them heretics, until so many good people had been burned under that name that it began to smell too strong of roasting flesh, —and after that infidels, which properly means people without faith, of whom there are not a great many in any place or time. But then, of course, there was some reason why doctors shouldn't think about religion exactly as ministers did, or they never would have made that proverb. It's very likely that something of the same kind is true now; whether it is so or not, I am going to tell you the reasons why it would not be strange, if doctors should take rather different views from clergymen about some matters of belief. I don't, of course, mean all doctors nor all clergymen. Some doctors go as far as any old New-England divine, and some clergymen agree very well with the doctors that think least according to rule.

"To begin with their ideas of the Creator himself. They always see him trying to help his creatures out of their troubles. A man no sooner gets a cut, than the Great Physician, whose agency we often call Nature, goes to work, first to stop the blood, and then to heal the wound, and

then to make the scar as small as possible. If a man's pain exceeds a certain amount, he faints, and so gets relief. If it lasts too long, habit comes in to make it tolerable. If it is altogether too bad, he dies. That is the best thing to be done under the circumstances. So you see, the doctor is constantly in presence of a benevolent agency working against a settled order of things, of which pain and disease are the accidents, so to speak. Well, no doubt they find it harder than clergymen to believe that there can be any world or state from which this be nevolent agency is wholly excluded. This may be very wrong; but it is not unnatural. They can hardly conceive of a permanent state of being in which cuts would never try to heal, nor habit render suffering endurable. This is one effect of their training.

"Then, again, their attention is very much called to human limitations. Ministers work out the machinery of responsibility in an abstract kind of way; they have a kind of algebra of human nature, in which friction and strength (or weakness) of material are left out. You see, a doctor is in the way of studying children from the moment of birth upwards. For the first year or so he sees that they are just as much pupils of their Maker as the young of any other animals. Well, their Maker trains them to pure selfishness. Why? In order that they may be sure to take care of themselves. So you see, when a child comes to be, we will say a year and a day old, and makes his first choice between right and wrong, he is at a disadvantage; for he has that vis a tergo, as we doctors call it, that force from behind, of a whole year's life of selfishness, for which he is no more to blame than a calf is to blame for having lived in the same way, purely to gratify his natural appetites. Then we see that baby grow up to a child, and, if he is fat and stout and red and lively, we expect to find him troublesome and noisy, and, perhaps, sometimes disobedient more or less; that's the way each new generation breaks its eggshell; but if he is very weak and thin,

and is one of the kind that may be expected to die early, he will very likely sit in the house all day and read good books about other little sharp-faced children just like himself, who died early, having always been perfectly indifferent to all the out-door amusements of the wicked little red-cheeked children. Some of the little folks we watch grow up to be young women, and occasionally one of them gets nervous, what we call hysterical, and then that girl will begin to play all sorts of pranks, - to lie and cheat, perhaps, in the most unaccountable way, so that she might seem to a minister a good example of total depravity. We don't see her in that light. We give her iron and valerian, and get her on horseback, if we can, and so expect to make her will come all right again. By-and-by we are called in to see an old baby, threescore years and ten or more old. We find this old baby has never got rid of that first year's teaching which led him to fill his stomach with all he could pump into it, and his hands with everything he could grab. People call him a miser. We are sorry for him; but we can't help remembering his first year's training, and the natural effect of money on the great majority of those that have it. So while the ministers say he shall hardly enter into the kingdom of heaven,' we like to re-. mind them that with God all things are possible.'

"Once more, we see all kinds of monomania and insanity. We learn from them to recognize all sorts of queer tendencies in minds supposed to be sane, so that we have nothing but compassion for a large class of persons condemned as sinners by theologians, but considered by us as invalids. We have constant reasons for noticing the transmission of qualities from parents to offspring, and we find it hard to hold a child accountable in any moral point of view for inherited bad temper or tendency to drunkenness, -as hard as we should to blame him for inheriting gout or asthma I suppose we are more lenient with human nature than theologians generally are. We know

that the spirits of men and their views of the present and the future go up and down with the barometer, and that a permanent depression of one inch in the mercurial column would affect the whole theology of Christendom.

"Ministers talk about the human will as if it stood on a high look-out, with plenty of light, and elbow-room reaching to the horizon. Doctors are constantly noticing how it is tied up and darkened by inferior organization, by disease, and all sorts of crowding interferences, until they get to look upon Hottentots and Indians — and a good many of their own race — as a kind of self-conscious blood-clocks with very limited power of self-determination. That's the tendency, I say, of a doctor's experience. But the people to whom they address their statements of the results of their observation belong to the thinking class of the highest races, and they are conscious of a great deal of liberty of will. So in the face of the fact that civilization with all it offers has proved a dead failure with the aboriginal races of this country, dead failure,

on the whole, I say, a

they talk as if they knew from their own will all about that of a Digger Indian! We are more apt to go by observation of the facts in the case. We are constantly seeing weakness where you see depravity. I don't say we're right; I only tell what you must often find to be the fact, right or wrong, in talking with doctors. You see, too, our notions of bodily and moral disease, or sin, are apt to go together. We used to be as hard on sickness as you were on sin. We know better now. We don't look at sickness as we used to, and try to poison it with everything that is offensive,— burnt toads and earth-worms and viperbroth, and worse things than these. We know that disease has something back of it which the body isn't to blame for, at least in most cases, and which very often it is trying to get rid of. Just so with sin. I will agree to take a hundred newborn babes of a certain stock and return seventy-five of them in a dozen years true and honest, if not 'pious' children.

I

And I will take another hundred, of a different stock, and put them in the hands of certain Ann-Street teachers, and seventy-five of them will be thieves and liars at the end of the same dozen years. have heard of an old character, Colonel Jaques, I believe it was, a famous cattlebreeder, who used to say he could breed to pretty much any pattern he wanted to. Well, we doctors see so much of families, how the tricks of the blood keep breaking out, just as much in character as they do in looks, that we can't help feeling as if a great many people hadn't a fair chance to be what is called 'good,' and that there isn't a text in the Bible better worth keeping always in mind than that one, ‘Judge not, that ye be not judged.'

"As for our getting any quarter at the hands of theologians, we don't expect it, and have no right to. You don't give each other any quarter. I have had two religious books sent me by friends within a week or two. One is Mr. Brownson's; he is as fair and square as Euclid ; a real honest, strong thinker, and one that knows what he is talking about,- for he has tried all sorts of religions, pretty much. He tells us that the Roman Catholic Church is the one through which alone we can hope for heaven.' The other is by a worthy Episcopal rector, who appears to write as if he were in earnest, and he calls the Papacy the 'Devil's Masterpiece,' and talks about the 'Satanic scheme' of that very Church' through which alone,' as Mr. Brownson tells us, 'we can hope for heaven'! What's the use in our caring about hard words after this, atheists,' heretics, infidels, and the like? They're, after all, only the cinders picked up out of those heaps of ashes round the stumps of the old stakes where they used to burn men, women, and children for not thinking just like other folks. They'll crock' your fingers, but they can't burn us.

"Doctors are the best-natured people in the world, except when they get fighting with each other. And they have some advantages over you. You inherit your

notions from a set of priests that had no wives and no children, or none to speak of, and so let their humanity die out of them. It didn't seem much to them to condemn a few thousand millions of people to purgatory or worse for a mistake of judgment. They didn't know what it was to have a child look up in their faces and say Father!' It will take you a hundred or two more years to get decently humanized, after so many centuries of dehumanizing celibacy.

"Besides, though our libraries are, perhaps, not commonly quite so big as yours, God opens one book to physicians that a good many of you don't know much about,

-the Book of Life. That is none of your dusty folios with black letters between pasteboard and leather, but it is printed in bright red type, and the binding of it is warm and tender to every touch. They reverence that book as one of the Almighty's infallible revelations. They will insist on reading you lessons out of it, whether you call them names or not. These will

always be lessons of charity.

No doubt, nothing can be more provoking to listen to. But do beg your folks to remember that the Smithfield fires are all out, and that the cinders are very dirty and not in the least dangerous. They'd a great deal better be civil, and not be throwing old proverbs in the doctors' faces, when they say that the man of the old monkish notions is one thing and the man they watch from his cradle to his coffin is something very different."

It has cost a good deal of trouble to work the Doctor's talk up into this formal shape. Some of his sentences have been rounded off for him, and the whole brought into a more rhetorical form than it could have pretended to, if taken as it fell from his lips. But the exact course of his remarks has been followed, and as far as possible his expressions have been retained. Though given in the form of a discourse, it must be remembered that this was a conversation, much more fragmentary and coloquial than it seems as just read.

The Reverend Doctor was very far from taking offence at the old physician's freedom of speech. He knew him to be honest, kind, charitable, self-denying, wherever any sorrow was to be alleviated, always reverential, with a cheerful trust in the great Father of all mankind. To be sure, his senior deacon, old Deacon Shearer, who seemed to have got his Scripture-teachings out of the "Vinegar Bible," (the one where Vineyard is misprinted Vinegar, which a good many people seem to have adopted as the true reading.) his senior deacon had called Dr. Kittredge an "infidel." But the Reverend Doctor could not help feeling, that, unless the text, "By their fruits ye shall know them," were an interpolation, the Doctor was the better Christian of the two. Whatever his senior deacon might think about it, he said to himself that he shouldn't be surprised if he met the Doctor in heaven yet, inquiring anxiously after old Deacon Shearer.

He was on the point of expressing bimself very frankly to the Doctor, with that benevolent smile on his face which had sometimes come near giving offence to the readers of the "Vinegar" edition, but he saw that the physician's attention had been arrested by Elsie. He looked in the same direction himself, and could not help being struck by her attitude and expression. There was something singu larly graceful in the curves of her neck and the rest of her figure, but she was so perfectly still that it seemed as if she were hardly breathing. Her eyes were fixed on the young girl with whom Mr. Bernard was talking. He had often noticed their brilliancy, but now it seemed to him that they appeared dull, and the look on her features was as of some passion which had missed its stroke. Mr. Bernard's companion seemed unconscious that she was the object of this attention, and was listening to the young master as

if he had succeeded in making himself very agreeable.

Of course Dick Venner had not mistaken the game that was going on. The schoolmaster meant to make Elsie jealous, and he had done it. That's it: get her savage first, and then come wheedling round her,— a sure 'trick, if he isn't headed off somehow. But Dick saw well enough that he had better let Elsie alone just now, and thought the best way of killing the evening would be to amuse himself in a little lively talk with Mrs. Blanche Creamer, and incidentally to show Elsie that he could make himself acceptable to other women, if not to herself.

The Doctor presently went up to Elsie, determined to engage her in conversation and get her out of her thoughts, which he saw, by her look, were dangerous. Her father had been on the point of leaving Helen Darley to go to her, but felt easy enough when he saw the old Doctor at her side, and so went on talking. The Reverend Doctor, being now left alone, engaged the Widow Rowens, who put the best face on her vexation she could, but was devoting herself to all the underground deities for having been such a fool as to ask that pale-faced thing from the Institute to fill up her party.

There is no space left to report the rest of the conversation. If there was anything of any significance in it, it will turn up by-and-by, no doubt. At ten o'clock the Reverend Doctor called Miss Letty, who had no idea it was so late; Mr. Bernard gave his arm to Helen; Mr. Richard saw to Mrs. Blanche Creamer; the Doctor gave Elsie a cautioning look, and went off alone, thoughtful; Dudley Venner and his daughter got into their carriage and were whirled away. The Widow's gambit was played, and she had not won the game.