The pious are represented as being constantly delighted by these little surprises, these bouquets and chocolate boxes from the divinity.  Or contrawise he contrives spiteful turns for those who fail in their religious attentions.  He murders Sabbath-breaking children, or disorganises the careful business schemes of the ungodly.  He is represented as going Sabbath-breakering on Sunday morning as a Staffordshire worker goes ratting.  Ordinary everyday Christianity is saturated with this fetishistic conception of God.  It may be disowned in the Hibbert journal, but it is unblushingly advocated in the parish magazine.  It is an idea taken over by Christianity with the rest of the qualities of the Hebrew God.  It is natural enough in minds so self-centred that their recognition of weakness and need brings with it no real self-surrender, but it is entirely inconsistent with the modern conception of the true God.

There has dropped upon the table as I write a modest periodical called the Northern British Israel review, illustrated with portraits of various clergymen of the Church of England, and of ladies and gentlemen who belong to the little school of thought which this magazine represents; it is, I should judge, a sub-sect entirely within the Established Church of England, that is to say within the Anglican communion of the Trinitarian Christians.  It contains among other papers a very entertaining summary by a gentleman entitled—­I cite the unusual title-page of the periodical—­“Landseer Mackenzie, Esq.,” of the views of Isaiah, Ezekiel, and Obadiah upon the Kaiser William.  They are distinctly hostile views.  Mr. Landseer Mackenzie discourses not only upon these anticipatory condemnations but also upon the relations of the weather to this war.  He is convinced quite simply and honestly that God has been persistently rigging the weather against the Germans.  He points out that the absence of mist on the North Sea was of great help to the British in the autumn of 1914, and declares that it was the wet state of the country that really held up the Germans in Flanders in the winter of 1914-15.  He ignores the part played by the weather in delaying the relief of Kut-el-Amara, and he has not thought of the difficult question why the Deity, having once decided upon intervention, did not, instead of this comparatively trivial meteorological assistance, adopt the more effective course of, for example, exploding or spoiling the German stores of ammunition by some simple atomic miracle, or misdirecting their gunfire by a sudden local modification of the laws of refraction or gravitation.