The Hope of the Gospel

'We are investigators; we are not doing it for our own sakes, but for the sake of others, our fellow-men.'

The higher your motive for it, the greater is the blame of your unrighteousness. Must we congratulate you on such a love for your fellows as inspires you to wrong the weaker than they, those that are without helper against you? Shall we count the man worthy who, for the sake of his friend, robbed another man too feeble to protect himself, and too poor to punish his assailant? For the sake of your children, would you waylay a beggar? No real good can grow in the soil of injustice.

I cannot help suspecting, however, that the desire to know has a greater share in the enormity than the desire to help. Alas for the science that will sacrifice the law of righteousness but to behold a law of sequence! The tree of knowledge will never prove to man the tree of life. There is no law says, Thou shalt know; a thousand laws cry out, Thou shalt do right. These men are a law unto themselves—and what a law! It is the old story: the greed of knowing casts out righteousness, and mercy, and faith. Whatever believed a benefit may or may not thus be wrought for higher creatures, the injustice to the lower is nowise affected. Justice has no respect of persons, but they are surely the weaker that stand more in need of justice!

Labour is a law of the universe, and is not an evil. Death is a law of this world at least, and is not an evil. Torture is the law of no world but the hell of human invention. Labour and death are for the best good of those that labour and die; they are laws of life. Torture is doubtless over-ruled for the good of the tortured, but it will one day burn a very hell in the hearts of the torturers.

Torture can be inflicted only by the superior. The divine idea of a superior, is one who requires duty, and protects, helps, delivers: our relation to the animals is that of their superiors in the family, who require labour, it may be, but are just, helpful, protective. Can they know anything of the Father who neither love nor rule their inferiors, but use them as a child his insensate toys, pulling them to pieces to know what is inside them? Such men, so-called of science—let them have the dignity to the fullness of its worth—lust to know as if a man's life lay in knowing, as if it were a vile thing to be ignorant—so vile that, for the sake of his secret hoard of facts, they do right in breaking with torture into the house of the innocent! Surely they shall not thus find the way of understanding! Surely there is a maniac thirst for knowledge, as a maniac thirst for wine or for blood! He who loves knowledge the most genuinely, will with the most patience wait for it until it can be had righteously.

Need I argue the injustice? Can a sentient creature come forth without rights, without claim to well-being, or to consideration from the other creatures whom they find, equally without action of their own, present in space? If one answer, 'For aught I know, it may be so,'—Where then are thy own rights? I ask. If another have none, thine must lie in thy superior power; and will there not one day come a stronger than thou? Mayst thou not one day be in Naboth's place, with an Ahab getting up to go into thy vineyard to possess it? The rich man may come prowling after thy little ewe lamb, and what wilt thou have to say? He may be the stronger, and thou the weaker! That the rights of the animals are so much less than ours, does not surely argue them the less rights! They have little, and we have much; ought they therefore to have less and we more? Must we not rather be the more honourably anxious that they have their little to the full. Every gain of injustice is a loss to the world; for life consists neither in length of days nor in ease of body. Greed of life and wrong done to secure it, will never work anything but direst loss. As to knowledge, let justice guide thy search and thou wilt know the sooner. Do the will of God, and thou shalt know God, and he will open thine eyes to look into the very heart of knowledge. Force thy violent way, and gain knowledge, to miss truth. Thou mayest wound the heart of God, but thou canst not rend it asunder to find the Truth that sits there enthroned.

What man would he be who accepted the offer to be healed and kept alive by means which necessitated the torture of certain animals? Would he feel himself a gentleman—walking the earth with the sense that his life and conscious well-being were informed and upheld by the agonies of other lives?

'I hope, sir, your health is better than it has been?'

'Thank you, I am wonderfully restored—have entered in truth upon a fresh lease of life. My organism has been nourished with the agonies of several dogs, and the pangs of a multitude of rabbits and guinea-pigs, and I am aware of a marvellous change for the better. They gave me their lives, and I gave them in return worse pains than mine. The bargain has proved a quite satisfactory one! True, their lives were theirs, not mine; but then their sufferings were theirs, not mine! They could not defend themselves; they had not a word to say, so reasonable was the exchange. Poor fools! they were neither so wise, nor so strong, nor such lovers of comfort as I! If they could not take care of themselves, that was their look-out, not mine! Every animal for himself!'

There was a certain patriotic priest who thought it better to put a just man to death than that a whole nation should perish. Precious salvation that might be wrought by injustice! But then the just man taught that the rich man and the beggar must one day change places.

'To set the life of a dog against the life of a human being!'

No, but the torture of a dog against the prolonged life of a being capable of torturing him. Priceless gain, the lengthening of such a life, to the man and his friends and his country!

That the animals do not suffer so much as we should under like inflictions, I hope true, and think true. But is toothache nothing, because there are yet worse pains for head and face?

Not a few who now regard themselves as benefactors of mankind, will one day be looked upon with a disapprobation which no argument will now convince them they deserve. But yet another day is coming, when they will themselves right sorrowfully pour out disapprobation upon their own deeds; for they are not stones but men, and must repent. Let them, in the interests of humanity, give their own entrails to the knife, their own silver cord to be laid bare, their own golden bowl to be watched throbbing, and I will worship at their feet. But shall I admire their discoveries at the expense of the stranger—nay, no stranger—the poor brother within their gates?

Your conscience does not trouble you? Take heed that the light that is in you be not darkness. Whatever judgment mean, will it suffice you in that hour to say, 'My burning desire to know how life wrought in him, drove me through the gates and bars of his living house'? I doubt if you will add, in your heart any more than with your tongue, 'and I did well.'

To those who expect a world to come, I say then, Let us take heed how we carry ourselves to the creation which is to occupy with us the world to come.

To those whose hearts are sore for that creation, I say, The Lord is mindful of his own, and will save both man and beast.

THE END