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the omnipresence and ever active energy of the Divine Mind in nature and in man; his physical doctrines, or such as relate to the soul, its origin and destiny. These, I believe, are unsurpassed by anything produced by man. And when you add to these his ethical teachings, the gospel system of moral philosophy, you have nothing equal to it in all history-nothing so divinely fitted to develope all the faculties and answer all the wants of man.

19. Christianity, or in other words true Philosophy, is pre-eminently practical. It does not indulge in abstractions, unless there is a principle involved which it seeks to embody in some useful form or shape. It is always in earnest. It comes out from schools, and formulas, and technicalities, and enters into actualities, descends into the broad arena of the world's daily life. It has a positive side as well as a negative. It does not deny only, and demand proof; but itself brings the proof. It does not ask idle questions; but seeks to answer such as are really important. It does not delight to throw difficulties in the way of others, to display its skill and cunning; but kindly labors to remove such as are already in the way. It is never egotistical or boastful; it is never impious or dogmatic; it speaks of the prejudices, and even superstitions of the ignorant gently and courteously; and, seeking to enlighten and instruct, it is ever humble and devout; knowing that the wisest and most truly learned are always the most modest and reverent-that they, who have looked farthest into the awful and beautiful mysteries of the universe, believe most and love most!

In behalf of this philosophy, let me, in conclusion, speak my word of commendation, and invite my readers, one and all, to the study and pursuit of it. It will lead you continually into a nearer acquaintance with God and nature, and with your own souls. Follow it diligently, with the New Testament in your hands; and instead of

leading you away from it, it will increase your faith in its teachings, and bring you at last to the sublime conclusion in which all philosophy and religion, the law, the prophets and the gospel centre and are fulfilled-"Thou shalt love the Lord thy God with all thy soul, and thy brother as thyself!"

But if there are any who would reject this friendly and reasonable advice-any who choose to scoff rather than make this investigation, we would say to them, in the words of another, "It becomes you to consider, with great seriousness and attention, whether it can be for your interest to esteem a few witty sarcasms, or metaphysical subtleties, or ignorant misrepresentations, or unwarranted assertions, as unanswerable arguments against revelation; and a very slight reflection will convince you, that it will certainly be for your reputation to employ the flippancy of your rhetoric, and the poignancy of your ridicule, upon any subject, rather than upon the subject of religion."

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CHAPTER I.

THE EXISTENCE OF GOD OBJECTIONS.

SECTION I.

AN EXAMINATION OF THE ARGUMENT AGAINST THE EXISTENCE OF A SUPREME INTELLIGENCE, FOUNDED UPON THE LAWS OF NATURE.

1. As the existence of a Supreme Intelligence lies at the very base of Christianity, and as all attempts to establish the truth of the latter, without having first established the truth of the former, would be regarded by the unbeliever as premature and vain; we shall therefore make this the starting point in our observations. It may seem, perhaps, to some a work of supererogation, to enter upon the discussion of a question which is regarded, by not a few, as having only one side; but our answer is found partly in what has just been stated, that the truth of this is the foundation on which the Christian system must rest, and partly in the fact that, however strange it may appear for reasonable beings to deny the existence of God, surrounded as they are with the innumerable witnesses of this truth, it must nevertheless be admitted that many do deny it, and offer what they deem sufficient reasons for this denial. Under these circumstances, then, it becomes our duty to meet these reasons or arguments, not by pro

nouncing them absurdities at the outset, because this will not satisfy those who advance them; but by patiently and candidly examining them, and pointing out their irrelevancy, or want of consistency or force, or whatever may be their peculiar weakness. It is our design to meet in this spirit some of the objections to the being of an Intelligent First Cause of all things; or, perhaps with more propriety it might be said, some of the arguments offered by way of showing that there is no evidence which necessarily proves the existence of such a Supreme Intelligence. Having done this, we shall bring forward some of the evidences which go to establish this fact, as we think, beyond question.

2. Much has been said about the laws of Nature-they have been a favorite theme upon which some have delighted to expatiate in all the luxury of metaphysical philosophy; and their harmony, regularity, power, and efficiency have been extolled in terms of rapturous praise. These laws, it is affirmed, are sufficient, and more than sufficient, for the production of all the wonderful and mighty effects which we behold around us, and which we call the works of God. But while we much admire the poetry and beauty of these descriptions of Nature, we have some doubt of the propriety of deifying her laws, and we cannot but call in question that philosophy which ascribes to them Omnipotence, Omniscience, and an universal and ever acting benevolence; for such are the principles which we see in operation in the mighty machinery of the universe. This must be admitted by the worshipper of reason, and the child of science; he cannot, he will not deny that less than almighty power and unlimited wisdom could control and direct the ten thousand times ten thousand worlds which the discoveries of astronomy have unveiled to our view; he must admit this, whether he ascribe the power and wisdom to a God or to the laws of

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