^.r^x ^•^^- ^ IMAGE EVALUATION TEST TARGET (MT-3) 1.0 I.I ISO ~^'' 1^5 US VI IL 1^ IM IM 11112.0 I' a 11.25 iu 1.8 1.6 ISOmm P>m /: '>' Z w V /^PPLIED_^ IIVMGE . Inc ^s: 1653 East Main street ^^li Rochester, NY 14609 USA -^^ = Phone: 716/482-0300 .i=r.=S= Fax: 716/288-5989 1993, Applied Image. Inc., All Rights Reserved 4* i\ ^ ;V ^\ ^ ^^\ ^\ ns"^ '<("• ^ "'". ^-v;^ ^f^'^^ ^ i& CIHM Microfiche Series (Monographs) ICIMH Collection de microfiches (monographles) Canadian Instituta for Historical IWiicroraproductiona / institut Canadian da microraproductiona historiquas ^ Technical and Bibliographic Notci / Notes techniquts et bibliographiiiuM The Institute has attempted to obtain the best original copy available for filming. Features of this copy which may be bibliographically unique, which may alter any of the images in the reproduction, or which may significantly change the usual method of filming, are checked below. Coloured covers/ Couverture da couleur L'Institut a micrcfilmi le meilleur exemplaire qu'il lui a M possible de se procurer. Les ditails de cet exemplaire qui sont peut4tre uniques du point de vue bibliographique, qui peiivent modifier une image reproduite, ou qui peuvent exiger une modification dans la mithode normale de f ilmage sont indiqu^ ci-dessous. □ Coloured pages/ Pages de couleur I I Covers damaged/ Couverture endommagte n Covers restored and/or laminated/ Couverture restaurie et/ou pellicula □ Cover title Le titre de missing/ couverture manque D Coloured maps/ Cartes giographiques en couleur □ Pages damaged/ Pages cndommagtos □ Pages restored and/or laminated/ Pages restaurtes et/ou pellicul^s Pages discoloured, stained or foxad/ Pages dteolortes. tacheties ou piquees Pages detached/ Pages d«tach«es □ Coloured ink (i.e. other than blue or black)/ Encre de couleur (i.e. autre que bleue ou noire) 0Showthrough/ Transparence □ Coloured plates and/or illustrations/ Planches et/ou illustrations en couleur D D D n Bound with other material/ Relie avec d'autres documents Tight binding may cause shadows or distortion along interior margin/ La reliure serrte peut causer de I'ombre ou de la distorsion le long de la marge interieure Blank leaves added during restoration may appear within the text. Whenever possible, these have been omit d from filming/ II se peut que certaines pages blanches ajouties lors d'une resteuration apparaissent dans le texts, mais, lorsque cela etait possible, ces pages n'ont pas ete f ilmtes. additional comments:/ Commentaires supplementaires: Quality of print varies/ Qualite inigale de I'impression I I Continuous pagination/ PI'" I I Cc Pagination continue Includes iniiex(es)/ Comprend un (des) index Title on header taken from:/ Le titre de I'en-tAte provient: □ Title page of issue/ Page de titre de la I livraison □ Caption of issue/ Titre de depart de la livraison n Masthead/ Generique (periodiques) de la livraison This item is filmed at the reduction ratio checked below/ Ce document est f ilme au taux de rMuction indiqu^ ci-dessous. 10X 14X 18X 22X 26 X 30X J 12X 16X 20X 24 X 28 X ■j?y The copy filmed here hes been reproduced thanks to the generonity of: National Library of Canada L'exomplaire film6 fut reproduit grdce d la g^r.^.-ositd de: BIbliothdque nationale du Canada The images appearing here are the best quality possible considering the condition and legibility of the original copy and in keeping with the filming contract specifications. Les images suivantes ont 6t6 reproduites avec le plus grand soin. compte tenu de la condition et de la netteti de I'exemplaire film6, et en conformity avec les conditions du contrat de filmage. Original copies in printed paper covers are filmed beginning with the front cover and ending on the last page with a printed oi- illustrated impres- sion, or the back cover when appropriate. All other original copies are filmed beginning on the first page with a printed or illustrated impres- sion, and ending on the last page with a printed or illustrated impression. The last recorded frame on each microfiche shall contain the symbol — ^- (meaning "CON- TINUED"), or the symbol V (meaning "END"), whichever applies. Les exemplaires originaux ' ?^if' Remarks on Spencer's- Ethics.- Frederick Hanson,) Their Definition ofj Auguste Gompte, J Religion. Dr. Watts on Agnosticism. Thomas Huxley. * Jottft Tyndall. Dsp^mum Evolution. /Gedlogf t The Religiorf of N^itf e. a -The Empire of Cnuuu Budhbm. Philosophists of France. Neolo^.of Qermany. Explanation of the Laws of Nature. Causation. The Concluding Chapter. *f«t •n. Miuw aiHT w aTHaTMOi^ INTRODUCTORY REMARKS. t'.^-.^:^l'- lU this work the writer docs not propose to aim at originality off thought or new argu- ments, but to set the fac;ts in a new form before the mind of the reader. The subjects of Atheism and Deism have been described and commented on by many able writers, to whom I am largely indebte4|-(^r.,|p^tj^rf.nd arguments contained in *thei^' pages. The Agnosticism of the present day presents a new phase of Atheism, as it is a new fw^ of thought, being foun^,oij^^^e, alleged facts m geology, which is a^ni^w scieryje, b^ing not of a more ancieiit date than about fifty years. iihi Darwinian evolution is a^nodern ^form of Materialism, and denies'^the *^argu\nSrif of design in proving the being of God. The ancient form of Atheism that all the phe- nomena of the universe originated in the con- fe\t%rct^ r\f atrttnc Tlio i/rkftarioc r\f flite c«rC!fAw» also denied the doctrine of design; bodi imply that the laws of nature, by their opera- tions, produce all the wonders of the universe without the interference of a Creator. These laws of nature are only second causes, God himself bein^ the First Cause. So they believe they get nd of the argument from design by denying the First Cause, and build their system on mere chance ! But the laws of nature cannot exist without a law- maker, as it is contrary to the experience of all men who think on the subject. The writer of this treatise remembers distinctly, that more thgji;^ sixty, r years ago the general ^P^WQWxAmen of science was that the seven d^ar mentioned in the first chapter of Genesis J!^e nftt imMM^^^yifour hours, but were mS oimnde4nedrperao(l^ses, that light was in exist- ence on the first day of creation, which proved that it could not be a regular day of twenty-four hours, as the sun, moon and stars did not appear till the fourth day. Hence — _ ^.^.-^ -^-a 5,-4^ iisofc \ji pagated and inculcated by Robert IngersoH, ^d ably commented on and refuted by the Hon. George Wendling. The arguments of Mr. Wendhng have been so logically and effectively handled that it would be a super- fluous work, on my part, to add any new f/S^L™^?*^ ^ P*"®^^ ^^^ absurdity of Atheism, Which belief is such a monstrous absurdity, and contradiction of all evidence, to all the powers of the human understanding, and di *< Father of all, In every age, In every clime adored, . tc ^f , ,J i^^ By saint, by savage, and by siigB, * ^**** Jehovah Jove our Lord ; . .vv~ - Wsf \' '- . ,, ain^; '^••' T'A .:.■■ vlli -1 144 -ly, xhoe whose tem^ Is ail siittc^,eup sd ''f)ij! Whose altar, ea¥fh; seal^^ skies,! ^^^'rfj Til \\ One chorus let all beings raise, . t«i, aiid^niu^t havecbcen) the great First Thinker, who brought snot only sight and hearing into existence, bat Jwho alone created /(/J? and jwi/^ii i .,. . \ ^iu This argument is beyond the mental grasp of Atheism or evolution, and inidels are compelled to say they do not know how life and mind came into existence. But the Bible informs men that a great, wise and omnipotent Creator made all things and all worlds. There is no book in the world so old as the Bible, and none gives so plain a reason for the existence of the boundless universe, and its infinite phenomena. % ^:\ 10 ist. TTie atomic, founded bv LeurJnnnc and taught- by Lucrecius. ^ ^ucippus 2nd The experimental, or the doctrine nk fi«H hT •^>*-- ^"*-«'" °f them can be veri- f>s4,byi in4vre, of JftQ 'tD-^j*n6'ts7:5' (yifi BEIARES ON SPENCER'S ETHICS. ter^ Ontario, i 1 Herbert Spencer has written a System of Ethics in support of Damin's Hypothesis, which is called " Natural Selection— the Sur- vival of the Fittest/' which is supposed to change or produce. hew genera and species, or had produced them iii time past, both* of ^kn and inferior animals, being evolved by Bjatural laws, thus dispensing with the belief ih in all-wise Creator ^ a MVih^^I^rbvidt terjce. '^"■' ^0"W overthrow Christianity 7^T ^}^^"f«' «nd he, with all his ac- f„ «, ° poisoning the springs of truth in many countries of Europe, especially in France, where Voltaire, for a time, reigned the tyrant of human thought; for hi^ wrUtS and obscene opmions have led many of the unuught and erring sons and daughters rf men mto infidehty and crime, and Ihe fre" thinkers of the present day seem to be bufa varied and stealthy way of ,«opag,^ the ' ' ■ ■'>J*'' Ji! .■■VIMT -.'Hi Wk ^^°'*".'on in Ethics, MR^Goidwrn « H^rllTc' '" ^i' ^''^' September,^*," timt ,^ K *'°"""*'" Pe**?'* <=»" God. which seems to be a universal and almighty miU- power, forever grinding th«,lw,mogeSs. into ^Pw tk" '"'«"'8«?ce as to'uie object m TOW. This may excite our wonder and our ^ritJ^^ reverence and Ic. -. can only be excited by a moral bemg, or a being appre- «^uucu as Jiiorai, and we can conceiVe of no morality which is not identical with our own." \A ii 14 Mr. Spehder^s unknown and unknowable then, once more, is merely a scientific name for God, but certainly would be no object of man's adoration. Mr. Spencer says, first, in his Definition of a First Cause, " That it is an infinite and eternal energy, by which all i\\mg& vf^m created and sustained:' But he saw that such a definition was likely to place his Agnosticism in peril, and afterwards wrote in its place, "Ah infinite and eternal energy, fron\ , which all things proceed." He does not say whether this energy is beneficent or maleficent, or whetBfer itis governed by wis- dom or by (qhancG. Both the foregoing liyppfhesjs. viz : The unknown and unknow- able,; and trie infinite and eternal energy, are well suited and guarded against the admis- \iloU of a holy, wi$e ^nd benevolent God. Mr.^%encer says : " Once grant there is a God, and He can speak !" This must be "ttjftg W9Bi ^JfrXt j(:(e calls what is God, an absolute and eternal energy, or the unknown and unknowable. These terms best suit his atheistic philosophy. He is well termed the High Priest of Agnosticism, and has applied his versatile talents with as deteriQined a pur- pose as did ever Voltaire, to make sceptics are '5 i succeed ''^''^^ community, but he will hot Evolution, as an experimenul effort ha« f^ira , and, as a kst move, t now attacks Theism, which, if it could overthrow, would change the order of human soc?eTy from worshipmg the true Gkni into diggers a^d prospecters for old fossils, in the & of past ages, where lie the ruins of pasf ^ta^ t^phies which may have taken ^LTS- Jjaps, millions of years,Mo. „ ,, ^ , 111 these antideluvian deposJtk, tJie saert^^ik eas of Evolution is a theofy, or whether Theism IS a theory, but whir' is thrbetter of the two, in which will be the fe4t ob- stacles to be met with ? °^ The human mind, constitutioned as it is .i6 iww, will never be able to fathom the mys- ijenes of the universe, which will „ot be own A» objections. A man's belief, therefore, must *e a choice between either the moral law. as wntt^n on the tablets of the heart by a hiKher power, and impressed on the soul by the r tl^^- 1^''' *" expression of a mture other than his own, which is the theistic faith pecuJisH- to all Bible Christians. „aS"' Evolutionists, logically and necessarily, BAMrseek to uproot these ancient and univer- P/>f^j#f)tbeyMifithat these beliefs are m. tfefiaqwnte of ,«wir myriad ancestors, ';«g'?^e4,j)n^that mpst wonderful of all phon' o^l?«*». tip bram, That man's body is but me,resn}f ctf .a|,l9p_g Jevefepmeiit from some Vfm'ffiim ^i^im*», tewght about by the o^eratjpns of natural laws or causes, m his n"nd,,.wh aU its faculties, is but the stored •JfiiPFPe^^Bqesjag many ages for future use. .Our desire is te look at the question of ethics as It now lies between the combatante. ^Mr Spencer seeks to show that ethics can be put upon a scientific and positive basis, —^ «.« i.«»i,^^c is iw expiam and formulate the mys- t be open ore, must U hWf as ' a higher 1 by the a nature Stic faith lessarily, 1 univer- lieDs are icestors^ ill phon- iy is but tn some by the f so his 2 Stored lire use. ition of )atants. ics can ■ basis, mulate 17 X' dln^Suth^ritir" 'T^ -' "^o- what he calls th?c^ ^'"""^ ^^^ ^l^^f of inspiratio^of Z S1"''V^^' ^'^ '^o^ are viciated bYth^^'T' i""* ^^^^ ^^^y Spencer attempts to ni^^^^^^^ ^"^ ^''^ ""^'^^ that edifice, th^fofJ 5*^^ cope-stone upon laid, the^,t iT^i^^'l^ l^^^^ ^*^n the combined Sw^^^^ ^^^"^ ^^^ by and his collogues ^P^''^^' ^'°^sel( o^ ^1^^^ ^s hold ?--ount for. ^t S^sf^Sl!^^ ■ imperative which mL ' "*> ^n* Iw, tUt I matters of S Th"^ ^""'^ l^o^*^^ » ' / With you must • o^lS^* '^ enforce it tell us how ^es^iSr "*'"^- '' "flst intimately iSov^^ ^T^ ?°«e W'be so the reli/ous^Z^i!.'* That "oral, Z ho^mt^ ^F;^ from ;j,e ;«cc^«nt for the mord KCS.""""'"*^ j;:^'"&J?'''.«.'^'^.«>tween Positiv- j '°e Belief m,i„b^ Ae Positivists, whew jl^'J 'is life, for the tO give ethics This is rather he nineteenth ercnce to be ilosophy. In two ideas. K)W!er or fotce " ii'^'jb tab 8/i ier sense, the ' '.nii mnoil ^^ ideas, as] ;ni the word) ad or object] the end and mean object fore his min< fi a new lai a I is^the power to dictate or enforce moral «,- thought o"; W,nf. I. ^'"l ^y a^^tract as the desien is ar^^ ?^ °' " "^'^ actj |iormsthedesfg„USrij^:»Jt: INTELECT OF MAN. , . -: j CX)NDUCTr wri aVV' i.«»' ;Ni>' ••<•••, ii]*iifoi:m -'ho NON- ■OOND|!rGT. te its execu-f J- ^^.. . ^j 'X^^nf^Ktm^* Pr ^4ye oi^^ f,^^^;J Jn^^J^r animate afe/c^^y^.fti^^aw iition of tW AThlt ' "^P^^se, mstinct, or the fivro^.^ fThese senses ai^ effected' by :!;f^^^^^^ ^.is Arowni...^'"v^P^"cer makes no d.fl&.r^«-. ul. I • ine term conduct can, prapetll M s 22 ouf £r' ?^!^f '^.^"^ I'y ^» agent wJh! oui oesign. Idiots, insane persons and m fenor animals, or a man in'^defenc'e S hi" as an intelligent and moral agent • and ^ cmtiua IS all the acts of .viiffT • *'*"' sons; Orinferii^aSs*!' '*''"'^' "^^"^ P^^' is a l^t tw^K^* existence of conscience 4«a«^'«ni-^;;^^^^^^^^^^^ - coS-frrr ''^ *'^ ^"**'"*'^r "«»«tor 2nd. Whence did it dprivA fi,» ^ .- to speak to me in such a-pe^^^r^mS pie it implies a but inferior on which to m:r^ ':.ii^^ agent with- ions, and in- fence of his • of rational figs to man tj and n^H^ insane per- ce no man conscience liist cannot ut does not nation. •^e monitor H'iciOganve y manner? 23 TuiJonfs?* ^nd'S^^^T *" '^' ^^^'^^ or s^f^L^cr'""'''''^ "' "^ enquire as^JrS ine doctnne of Evolution nn fk- ♦ • ends fnd .n "'f''^ "P °f ^«« adjusted to IS but an improved form of aoe in Ik- s^'Srtr 4 -^ndtsrs'L: more perfectly evolved, until we arrive at By this progress, to use his own words Kt M ** We have b^ 1^ fto »»« ♦k™* *.i.- . for its subject malS, L^W S .^^ vei^al conduct assumes durin^^Aif , """ of itsjcyiolution." '''' °"™S "^e last stages doubt as to his doctrine Kvs «i^° moral Jaw has been evnlv«i ,n i ^ . ^^ the past aees as A«!^^ *•" ^'°"«f trough evolvJnl t1' ,^ "'^f^n'sms have been ^&i^^^ ^''*-9f^f=^P'ri€nces of the stroll Siftfla>« |)^en accumulatinff' nnn-i n. i f^ fon^e^ tjf .!nbral la^ Thas LeJ^^^y^ ite^rojjrtj, vith the ever-perfecting ^.f *^^. '? definitely raisedTfore^e Inf ** *** '^ ethical discussion is Ak . T r. . v^*" "" ^"^ inpfor?« ifY^r -i • ^* hfe worth liv^ bing hVed for twrnTJ^' «'<= '^^'^ '^""h This' behef t' tt"nrll,1« !-L"^K «- ^«- .«« «^. withoi^rwhi^^;;— ' mt ethics has m which uniV the last stages much more ph'ed in these 'esus in no says: "Hie long througK s have been of thestrug- ^J they have ept pace m 'ng physical tence, whatr tion in self p^y and laid that docu- ftion to be -r on any worth hv^ were worth evolution. conditioii, not only S^SJ^k'^'^"^^'..^^^ evolution of any Rmd would be impossible. "^ This is the motW thatirioves the Wotoioto to seek a contmuance of life. " StElfoV existence » takes it for granted that exf ence fias shut himself from tfebatmg this question • troying tht oehel m God and in future life ^destroys the worth of this present o^ £ Sw^-?! • ^' ^''^^ '* pQW^IeSS f6 replir, When' th^Theist returns .Tri'^w#,'m? It's better should existehce eease. H 2sV^ see the tendency of this; ica^ l^U^ Spencer, as lomcal ks'l,^ „*.;.k» »„ J!*r5 .**•: The whole object of the Theist %. % find an adequate qause for man's vital existence Uis IS the reason why the Positive theory is furnish a sufficient or adequate cause either tor Its existence. materi»ii« «, ».i,._-,... . adequate idea of causation reason, from being evolutiqni^ keeps us An > as one »6 firet intelligenTcau^ nf K ^'^' ^ *e great «««-/are phenomena JuRtm^^f ^'*°'' at Zero whr VS? of V? r "^ We are forced, therefore hv tf ^*^ ">'"gs. to reject the unfSded hv^i''-™'f * '°g'<= t>on asset forth br KriT "'^ ^^°'"^ ' 1 by Spencer. ,.„ ' "^'^^'^ and supported '? tft^ working vSiSsfe S n™P>*^ 1^^^ tjon^Vhic^h M)st2ktef thf P°*""'^ altrui- spcIVy should ^tt!L i"?* ^^^'^ man in feiia to dbwpiete ^nif«^ ^'* '^°"W not the exberienVe of ""^ ^^°"g mankind, for wOuld,nS Xiv "f *^"'"'"'^<^ as he is- mmi'i^'^'i, cot,ntemct such a ttll# AfirJJ'l"^?^^^^^ a man in a more than all minllJ'\°'^ <=ase, be reservation is trfirsS^fttu "" " ^^'^- coSn^^iK^^ir^^^^^^^ cK»i4. , *"*•""* 'ly* ana siiivc* ^t"! ""«ii liOC aO this in fk^ — ^^"' Aiiuu ^nis m the negative; in the luate c^use for i> as the great fninda.t{d life , ^or life and net from inert 'am the origin •e still gazing these things, strictest logic ?sis of evolu- »d supported iph'ed pow^ sitive altrm- -ry man in not only a would not lankind, for -d as he i$, act such a man in a ^ case, be *, as " self- ure." tandmenls, 5 • II T"! 27 He^ihL"!'' ''"^ '' ^"""y authomtive." a! „ •,! -^ '^"'^ *•■« necessary to regulate tf^e vac. lating state of society. BenefiSnce secondary end of mor I action, is good in Sa sS^ir'!™"" *^". *^'fi«hn«*« of man in a struggle, the sanctions of the law ran ciety from falling to pieces. anJifall'ri'*'' '• *^«""tely necessary now, and at all times, is the common belief of the i neist ; but the conclusion of Positivism in golnte ejics is som^liyfSll - pass in the very remote future, if it be re- alized only when evolution has 'rekcM'^, ultimatum. The (Mciiltv is that rt!l * -i ''i the moral comet i! fSlS^aS'ttobt?/ v^all in a moral law and it will decftie the ought to follow his principles, smSy^e'll issues with God." *'nora^^'^twn in view as the foundation of his phi osophy, which has no power, ta enforce «»o;^ f "?"' and the finding of old fossils will not give his moral law any additional power to comr mand oljedlOTce. ; jiiovab oriJ 3>iriw ; 9: ? •^pehrer'S aftsdWte and eternal energy, from Which all things proceed, is not a moj^l b«ng to judge and reward or punish the acts of men According to character. It c^njiave no more in view than a voicaiiO ; u y"' "- nothing but a scientific name for an unknown the sub- iing Mr. the work It that he J service. 3t not to oblivious ot earth* ill be ap- id many." the only important loral law. authority, ral action hilosophy, ral action, I not give er to com^ lergy, from noral being the acts of ; can have m unknown 31 cause, and a datum given in the design of a "workmg hypothesis," and amounfs to nostrshiJ'", ^'^^fif^^e-head ofX ag nostic ship, launched on th*. n^.o« ?r chance. ocean •■,r\^>i, , Of :>t . Frederick Hanson's system of rclieion mn sists of an idol, that idol is humS Xh can have nothi:,g in it but prospSve W SToTh. "' '""""*> ^■^^^h commends from i^ ^ 5^'P^*=' *"<^ veneration of men from generation to generation, for the to^ TTje good in this way fg td b6. fittkBt^'ir^ phant over .evil, without the eSi^ « government of a Supreme Being. ™^5 " Harison's religioi^ i^»i^il(8(y«^;' -hfw " The intellectual grasp of the kwa th=if goveip the world « scLce ; whffltSvS to t?rT °^ ^" ''?^« to-ionSou? Kves isofir j^.,^ '^'r •" ^'•'^ '^ ^-^- ^Augusta Comte's religion is the follow- JU^ 32 " The existence of an* immuiabie order is, therefore, the primary foundation of true religion, whether in a spontaneous or a systematic fonn.'' This is Positivism ! 1 1- Agnostic. Laws are only the production of the mind of the lawmaker, therefore, they are only sacnd causes. Freethinkers do not know God, who is the First Cause ; by thetr senses, via : Seeing, hearing, smelling, tasting, and touching-mA what they cannot perceiv^ by these five senses, th«y do not believe. They aoiiftJtkrttt*' OodjtS'the First Cause, Which fei*fei them th^ name Agnostu, or Xnow- notitiHii^i •: ,, J make these repiarki«o that every reader i^lTy understand the principles of "modern • All genera and speoleg of things In the material WW har° Len the^ame alnce the P'<^^}^^% nithfir vejretabU. or animal. The norse canuuu ^han^ r^ an elephant, a goat «" If <»™« » «^f P} noracamW to hecome an ox. All the tor™* ™ evolStton that can take pl*e U, that e'f y «Pf »" ol n"ant or animal brings forth after Its kind, as ttZV^t Mature are uniform In their operations, th^ghout the passing generalion or ini -ja, u»«<=. SrSnerrlng direction of Gtod's Providence. t order is, 1 of true )us or a ^ism ! 1 1 — the mind are only not know heir senses^ stingj and erceive by ve. They use, i^rhich or Know- rery reader ' "modern the material •resent order e changed of lorse cannot ome a sheep, ;he forms of jvery species its Icind, as r operations, lence. j"dge the rTctio ° ^^^ ^" "iteiligent God to " tI e foo hath s^d iS^hf T''"^ or punish. God •' (Psalm xfv./ " '"'* *"""" ^^''f.f ,?? this irthTf? '•' J""' "•« «a«e belief: and mis IS the rehgion that Herhort Qr> wishes to uphold ia his e^iS.* '' *^^"''^' mn Js^a Srifi F"'^' ' ^' shpws^why He gave exis^n^i; '* self-exwient^ and that "■(■!\ '■•'} «^e;^r.^^--^^.^«^^ n wmmBh m '■ , -)-oii) '■'t I Dfi. WATTS OK AeUOmCISM. -ndusageafthedSe o' "' 7"'''''^ of ph losophers an^ V.- .- * modern sect the w^j'r^S.rsf c'° '"'''^ *^* as underlvine anH^^f • u- ,'"^y recognize- Jfusahty, and, consfquentiv T 1^"^^ "^ the correlation andco„Stion „f i?""' '""^ «auses as parts of ""7'^"*tion of all second claimed for Solok?, *'°'.r'' ^'- ^atts 'ant of this s^^^n . \°" -^^^ ''^ofoW »^ar- nght and duty of stu/yin^ttli'jf.i^? JH. 36 „ ,. • .^ flip recent controversy be- ^ Refernng 1^ the rec^nt^^ H^ri^^^ the tween Mr. Spencer a ^ ^^^^ the universe. After defining it as ;2V«^He and eyrnal n^L5^" Mr SptcSwXr such a de- procefed.** foreclosing the discussion « »° f ^^'^.^tj^i l.atflfercncfevf^,f J"7'Sc^ is defined must SU^oC though., .«), consequent, u.«H be thinkable >iidknow«Me. I 37 This forecl >sure is bevond HnnKf ^u able upon the AgnostiZthe^^e^sf^lT which IS supreme over all other cauL ?„h self sacnlw s this itHh^T''''' »" cannot define their ult,•n^f^ ^^ Agnostics neory ,n its ProgKsn toward aiso/u/^ «Z ■utenee, far outnin stance and reveal its nature. To say that the attribut'^s or properties of a substance mav be known, while its nature remains un- known, is simply to say and unsay the same thing in the same sentence. ^^^ Knbwfedge of the essential attributes is knowledge of the essential nature of the sub- statice whose existence they reveal: If Agnostics will insist on separation of substance and attributes, let them become transcendental absolute. When they have cfejhe 60, h^eveiv they must speak as trans- ieeAd^taltets do of their absolute, and cease to ascribe to their ultimate substance the prerogative of causahty ; such substance for- feits all claim to take rank as a cause. The principle at issue here is fundamental to all science, whether mental or physical. 39 wW.^undL^/''^'? those who are at war sense, as revea4 its nlJulr ° '°"""°° Af^ls7'ri!'f^ ^hes First Princi- Ir 3« ^- - -^e? af ha^ wh^le Agnostjc system or hypothesis ',S rt%,. J\lt" *^'« "^'the power i'^^i^ to at^h?f« •?" consciousness reside^ ite all its attributrltt 'SfvWl power to affect our consci'mKin^c j ^ rt.' i itself, J-r! -™. 40 as proceeding, is, therefore, dethroned as a cause, and, as already intimated, is identical with the transcendental absolute. To define it after such denudation as " an infinite and eternal energy from which all things pro- ceed," as Mr. Spencer has done, is gainsaying the Agnostic fundamental, and reinvesting it with the very attributes of which, in the in- terest of the theory, it has been so ruthlessly despoiled. Mr. Spencer's appeal to space and time (pp. 48-50), will not free him out of the dilemBia in which he has involved Agnotstisdsmf for no one ascribes to these conceptions any casual efficiency. • Frorit this dilemma there is no escape for .gnosticism ^ cither the uhimate substance haslattribines or it has not* If it have attri- butes it I is knowablc ; if it have no attributes it cannot ^be a cause. On either horn of the dilentrtia the iAgnoi^tic must be impaled. It may seem strange that, in the treatment of this, nothing has been said about the re- ligion of Agnosticism, suffice it to say that the Agnostic doctrine leaves no room for religion. It is true Agnostics put forth high claims for their theory on the ground of reverence and 41 imea to inspire. This boasting, however is waTdT'anv^th- ^'^ "".^ff^'^tion cherished to- cuptao. All our affections are correlative tn some object, and never rise into Te X S of consciousness, save when their approSate SafholdTa^'n?'"' •" ''^""S"'*- ThrpS £ sitr^o? ^sthttror'the '''""^ !!i taste. ^^^^'^^^^^^^ or the -sciences oi: tioli'orthf ri*'"?'?* «*Pe"ence the erfto- ™re SsTnt nr t ^^f^ iwcessary to' awakea s trae of th/ 1 ^ " abeypce. The same L.^ ■ "'*"^' emotions. Thev can JrelntXlr "'^r *'"'^>'^^«"°^^ Drislnt'l-n'I'hf ^f =^' Ae Objects must be present m thought, and aoDrehen/l*^ ;„ .u..! f emorions"if "■'''''""'' before^hTcor^eS j emotions of reverence can have birt]i,.or ■ftWiJ 42 reveal themselves in consciousness. The emotion of reverence and awe is no excep ?C to ths law of mind. Throughout the Hms of *e;?««> we know ^h^ -^-f^-^ with reverence, and we experience Je emo tion of awe towards nothmg which do" not Xess the mind by the manifestation of awe-inspiring attributes. »And when the emotions of awe and rever^ en^rise into the sublime "P'"^^ ^^ f ^^* adoration, their elevation ,s due, ^^^°^^^ Im ofothought, nor to relapse . into an a«. no^c negation of knowledge, but to^the aSeheiXi glory of Mm, before whose p?Setiie Seraphim veil their vision with . their wings^ xu^tiau-^. u--^ %: "'to a word, Agnosticism, despite its pre- tenSoM,S be adjudged unphUo^ophHal^ '^^ D^ Watts' lecture before *e ?resbyter«ii Assembly's College, Belfast, Session 1884-85. f I much foT th^^h *"*' T^'^° '^^"bt' h«s done ^^mc *'"; **V'>ranc'i of learning: but he be t„m.H 1", '^''^"^ t'^'^'^er, and not to AeSdL^'^f '^°" '^^'^"''fi*^ conclusion at rae bidding of any man. He says • « Men of sconce do not pledge themsel^^ io iSs ttere IS not a single belief that it is rota it is rKillv nrnvii T u ''^^'^^^^y *e moment t'^St'Sfc"^*' -uld tp?^tU' f,^f ^u ™*^ "'^ reveakd religion for anv fart, however small, that mig^^^ear '^^ him as a part of what he calls science." ^i,lT^ ^ P^''*°" *=*°not ^ a safe guide in either morals or relimon. Prnft£i:.f '_" SrS' *';[f°'^" ^''''"w be;:;;; of science, often falsly so called. Huxley is 44 t t fi,A most strenuous supporters of one of the mosi ""= . , , i ^o Athe- Danvinian e^°l"«°?ijt«,v who are not ism, and has! deceij^d^many who ^^^ r^teUT;uSe,K^-«iern ti.es. Hififn'^ ^^i^-^' JOHN rami, ly. Did much to enlarge the scope of science the^DrJfli^ PfP"h/ proposes to ascertain sStis^fcf t?J/'''"\*"^P'*y"'"' ^y means of satistics taken m the hospitals. A lenehth- ot lyndall, which was by some thought fo be irreverent and even blasphemous ^ ° fo,J!f ^f ^""r"-"* 1^"°"*' '^presenting all aiscussion and controversy, and strong Un guage was used on both sides. ^ nf t" ^3"n,"^ ^'5"'^"* controversy sprung out llon^f'^^r ^^'^ *^ Britlh Isso- ciation, at Belfast, in 18/4, in which rprt<,ir. views were expounded by Tmkll whfJh gaveoffenc^e to many of Se rlSuLi' deLTo^n^rf "f'"^' receiving his honorary aegree of D.C.L. from Oxford, Dr. Huertley, 4^ ' Professor of Divimty^P/^rd« T^^^^^^ him the degree, on *^ig%f miracles and winian doctrine of evolution. X ^ 7 - r », r ubn CIIU DABVlir. till i'tSt HT- ^ ^^^ become an author "ii 1701. His first work wa'?'- "*"^">' the late "' *^*^ *« onginalor. and advocate of 48 W1.-S now called ;pa^^^^^^^ descended from «>& '^^"™, as first gener- lowing order: That ma" bottom of ated from a clot «f ^"'"^rotoplasm, or first the sea, which be^me a pro^^P ^^.^^ mould, which Pf<^?"**;^ the course of an duced sponges, *hvch|^ t'\«„ft„ite, became 'extent of time, V^^^^ ^hen man was, tailed apes "^ .""""d through non-use of finally, gen^^^r^Xst the toil during the the t»il. m. i*^^„Slog? A singulSc an- moicen^penof °^ g^jJ'JU, ^j.^ professed nounceroent by Mr. Vr* (^^'know-nothing), to W an Agnostic mfe^*Aa ^esis has ^t the truth of thft Pdic^ ^e shown. His "^ver been proved, nor -ca^" ^ Man" ^Ori»n of Spe«es ^^i^^o the „ t.on ^;^SSr'^.VS^eOod of Revelation. J^ out his do<:mne at h^^^^^^ .j.0 carry others, as Huxley anrt >^y ^^ of hisi out his plan, these scienUsts,^by, ^^^^^ ^^^j 7. Origin of Specjes,^ --"x^^^^^^^ ge„era| the difference of speaes, a i Evolution." Species and n race were , in the fol- s first gener- e bottom of lasm, or first ., which pro- course of an nite, became ;n man was, h non-use of ul during the A singular an- who professed tnow-nothmg)» hypothesis has ,e shown. His cent of Man to the creation f Revelation. not attempt to 3t, but left it to idall. To carry ^ by means of nis !t to account forj tnd even genera- ls by what is called Natu^n^r ^,f^.*:^ x. ** Survival of the Fkte^^?l„H "^"".^y. ^^^ that Darwin's olan /. «f,«; • . ^''^'' *^ '^^^^ differentiation and '' '"^^-^^".^ ^<^ explain all from th^s nl c^f] nW'' '"^ ^'^'^"'^ life, highest lyS^? titTy.^^'^ '^ '^^ fromKonS£n^t^n^^ r^^ ^^ h^ own lat^S^y ITZ Wt least gravitatmg in that direction. ^^ pamin, towards the end of h,Vm tn fcanranfr„7'^"'°" "^ th" emotion PanVslSe b^r exceedingly curi^ Wribe.! thrk. u- ''• ^" ^'i'^ work hfc ^f^w ^'"' '^'^ « something in cY^^l "th h.s grandfather's "^/i^ S^^h' •iciety. *"** ^"**='°"^ P^rt of English »nti„f in"& ^^. _Ty"'?-". they wer« b'enrp" ar»^ ~ " ^"" p'^^Uiiar grooves of •cnce and experimental philosophy, not ! I . ' m 50 „f either morality or respecting ^^ca^e-^-*er^ color-bUnd religion. They seeme ^^ rt on these subjects , or, m gophisti- Darwin, they d^e to^ason^^ cally or as scept*^- ^ j ^j^ modern short h^torical sketch o. ^^^^ Evo- authors and proP^*J°'le blind, in a moral astronomy did in V*^". ^u^y a. D., by his omy, who, m the first ^^^ ^^ to be the hypothesis, supposed *«.*Xpt the civil- -iied world m day^?^'\ period of 1400 years, of Astronomy dunng a p^ j, from the first "UJ*^ !^5^"hat the sun is the ^GQpsrni^us demoigrated ; ^ limea*entre of *»^^"^se by Pajhegoras supposed to be ttie c j christian J than. 500 y^-^ of Ptolomy, his hypo- era. But, m the case 01 r ^ ^^ j .u^.u A\A not injure ttie muia_^ cripntifid of the times, as it was * | question. _ 51 ceed, and would, in S casl 1 "l** ""*=" society in the shadefof Ithd ^'if^n"" winianism should sain i.n,vl2. T / ^*'■■ would not stopevTlZTV^l '''^t'''^' '* man on a level w.>J^ ll u^^ " ''°"'<^ P'aoe and hence Toild ltd to r*/-'^" ^'^^' soul's immortali y AU ?Jt. ^"f ^'^ *« state would vaniJh fmn^ T" °^* ^"'u'e and Itfe wou^ b" worKr "^^ a dark Dicturp hi.f a "'^v."ving. This is becomeS cSed Jflrworr' "' }!. ^''""''^ the picture. °'^''^' *'°'»W realize sJS%PorDir:sr.r"°' ^^^ °'^"pkncedes that nnite , also, that mind is the result of cerebral structure and capacity. It follows that there unffo^ »,T ^ "i^ '"«''««* ""onkey. The That S^.T*^^"? of geology has always been that, of all creatures man is the last work. between /h'/.?PnT"r'y'^^''y ""'« difference Detween the hand of man and the hand of a monkey, except m the thumb. The monkey's thumb ,s shorter in proportion to the Ss of the same hand than that of th. 1,„ i"? --hand of the monkey is' niade'to climb •! trees and pluck fruit, but the hand of the 62 man, to weigh the earth, and measure the distance of the b.ars. But there is a superi- ority, practically infinite, between them. The gorilla has only 35 inches of brain, and Sir Isaac Newton had 114 cubic inches of brain. But man's distinct characteristics are not to be found solely in form or organization ; but man's mental power must have come as a new creation from God. This fact shows the originality of man's species. H :^tB ^\ir\y(f^. ■ '. -nr < '^'.^■ ^n i J ve? that the earth at first was not fitted to suKta ii man or the inferior animals which dow t^isi. It had to pasf through many changes before it became tlie habitation of mai). It is evident that many fcrms of life had passed away before man had a being on the globe ; hence it is probable, if we reasoii from fossils found, that these creatures were made with natures adapted to live in the pf imeval elements of the earth in its earliest stages of existence. That, as the gkft^^aj^fciached nearer its present 5tate, these creatures died out or were destroyed by the overwhelming catas- trophies which seem to have changed, at various times, both the surface and structure of the earth. This seems to be the opinion of Scientists, Paleontologists and Geologists. If these many changes mentioned may be called evolution, there can be no reasonable objection to suchj but, as / Darwinian Evolution^ it seems a complete absurdity. 71 All these changes in the earth's history were ihc results of God's power, separately and at several epochs of time. The doctrine held h)f Darwin and others is a mere myth, as matter oi itself can form no laws, and " The S^irvi/iii of the Fittest" would in no case change die species either of man or inferior animals. h\ -\*>f\v- wtnian 0\ • W,, 'rr^ri'; Jijoilj ■ rT '■"'; -i THE RElieiON OF NATURE. leJi! ?""•"* '^°'^^' ^""'^ *e light of re- vealed religion was published an^ng men hey live as it were in a dark^v^wiS the knowledge of Scripture. Rome."*' ^'^'"'"^ """"^ °^ *^ '^'^^ "nen of Cicero, noting the ordinary movements and method which existed in iLny mrts If S- S^'^ ?T"8 *e heave^lySes ^S ;nH * K^' "'''^^<** ^^'^h is moved b; ahlTV-^v'^f '"''■***''■ »°thing is vari- able. MAz/est temerararium; nothing is rash or without thought. Nihil estfor- tuttum; nothing by chance." ^ The doctrine that mind rules matter was wirnoTS T'. P'""'^^ •^"^ thislSch^l was not accepted m ancient Rome by J who follow the hght of nat..r.>. Th! „L!:!' "^ tE°rf/'^>*^ "^"^ of the"anci^7s': the study of nature, come to the con- from 74 elusion that, most probably, laind ruled mat- ter, and that there actually was a maker and ruler of heaven and earth; but even *^*'. elementary truth was steadily denied and opposed, from the study of the same nature, by an intelligent and persistant minority. Again, the princi^.Ie known as the conser- vation of forces, and the dissipation of energy, render it certain, as a mathematical demon- stration, that the present order and laws of nature, if left to themselves, must end in the entire -universe arriving sooner or later in a t^ie i^( deatk ot absence of all motion, physical as well as vital. The dying universe may console itself in its last moments witli thepoor reflection that its heat is umyersaHy distributed through its corpse md does? >t vary much from part to part, bat that is ail A.. If it be thus certain then ihat t^e univers.^, if ieft tb itselfj must have an -end, it is equally certain that it must have had a beginning. If we could view the universe as a c. d^ not lit, then it is, pe laps, conceivab j *.y regard it as beir g always in existence ; but that has been lit, we become absolutely cer- d mat- ;r and n ^^ • i and lature, :onser- nergy, emon- iws of in the r in a lotion, liverse i with ^rsaJly es T )t is all. ivers..-, qually nning. ^ d^ J ; but ly cer- 75 tdin that it cannot have been burning from ist. There is at present in the material world a universal tendency to the dissipation ot mechanical energy. and. A restoration of mechanical energy mAout more than an equivolent of dissipa- n^n' « ™P?^^'We in inanimate material \TJ:IV"T^ is, ,,robably, ne>er affected by w^Si "kP")!? ^ «»attcr, either endowed w,A vegetable life, - subjected to the.wiil of an animated creator, >f. , ' 'I fKil*^" .K^"'''" .* ''"'''■' P'^"°t' of time past, theearthmusthavc been unfit; and within a finite Knod of time to come, the earth must agam be unfit for the hahitation of Zl' 1^/* Pf '^'"^ constituted, unless opcra- r^J^ fu^^"' '''■ "<^ about to be pel- .^Kf'i.'tu"''', *'^ ™Po««ble under the l^s » which the known operations going on at present in the material world are subject ll otiier words, some somethini? outsidf. n;f,„» anu ner laws ha. interfered iii the ti-nt past, and will interfere again in times to < ome 76 This is the nearest approach yet made by man's intellect to demonstrate that mind rules matter, and to justify our natural belief in Almighty God, the Maker and Ruler of heaven and earth. {Sir Willian Thomson, of Belfast, a leader of Science^ The evident conclusion to be drawn from the above is, that our God made the universe, and ^ has given laws and support in time past, and will in time to come. i Note. — Mr. Bpencer's definition of tlie great Plrat Cause is, " An infinite and eternal energy from wlii61i all things proceed," of which Dr. Watts says : *« Added t o the nescient creed of the Agnostic, it is couched in the language of despair, as it de- Audes its firfet cause of moral intelligence, making this mere procession stand in the place of the ulti- mate cause or substance." Hence it is merely equal to the religion of nature, where man in savage liffe, who has only nature for his guide, and where the strong would live upon the weak ahd innocent. The cannibal eats his fellowman when his appetite craves for food. The hungry lioness eats her cubs when her milk fails. The useless drones are driven from the hive. The worn-out working bee commits voluntary suicide. The female spiders kill and eat their mates. What- ever has ceased to be useftil is destroyed or utilized where it is possible. Man, if he had only the light of nature, would have no restraint. The worst of nade by ind rules belief in luler of Thomson^ m\ from aniverse, me past, real Firgt rgy from »r. Watts Apostle, as it de- I, making the ulti- is merely man In lis guide, the weak sllowman 3 hungry Ills. The Ive. The 1 suicide. I. What- r utilized the light worst of Contrast. »,3 ^^i'' ^\ ""^ °'"^^'' "f 'he universe, is mentioned and eulogized by Professor Max- «nH inV'^^" '^i^^^l *' ^""i'^'', Germany, and introduced by W. D. LeSueur, in his pamphlet in answer to the Bishop of Ontario's second lecture on Agnosticism, seems to be nothing that would give hope or joy to man It resembles nothing that*^I ever read Cf ^cept ih^Naryina of Budhism, whfch is positive anihdation* of soul and body after death. The writer of the pamphlet in ques- ton bnngs it forward with a feeling of ap- proval and acceptance, as the heaven upon earth of modem thought. ^ slave-holding would be the order of the dav o.,,: OX society---whether useless from old age or sick- p« th., K . ^'it' "»«»•» read uo trace of a Hea /eniv mother ^^'^o^l^^"^ ?\t »"»«* «"«» ^^x'tt^^ momer. How different the picture drawn from the words of Him who said, » The birds o7?hi«?^ neither sow, neither do the^ r.in l^.l^L^h\^\l Mariis, yet your Heavenly 'Pather"fGelfitrVho^''f are ye not much better than they r ' ' * See Budhism. 78 If this be all that science has to give to the world as a; rdyigion, it cannot answer that end. It can be m foundation for either morals or religion ; no ameliorator of the woes and sufferings of the poor; nor can it dispel the doubts and fears which haunt the paths of man as he passes through this world as the pilgrim of hope. It differs widely, I mayj|ay, mfinitely, from that balm of gospel hope which is mentioned by the Apostle, where he says : " For we know that -if our earthly house of this tabernacle were dis- solvedf we have a building of God, an house not made with hands, eternal in tlie heavens." :fU rrn ^rrrCONVICTION FROM MeRE ReASON. When Napoleon's wonderful career had ceaised, ami no cause of dissimulation re- mained,^ to his favourite general and com- panion in exile, he said : '' I know man^ but /esus Christ is not a man.'* Here was the deliberate opinion of a man, the De'SD^CP'^i^'V rS nrVirkCp tVIAnfril rft^nitta \»a-r\*- all Europe in watchful suspense, bordering give to wer that r either of the r can it MTit the is world ridely, I " gospel \postle, t jif our ere dis- n house ;avens." 3N. ser had tion re- d com- lauy but a man, rdering 79 wL'irt''^'" "^^'■''' ^^"*y y^^rs. It was only when his power and prestige were broken down by the frosts of Russil, and when the powers of Eutope combined againsrS he was conquered and exiled, he^carae to Think of yielding to the power of truth. Napoleon lived in the days of Paine S7 ""^ 7^"*''"- H« «^^d through the tne spirit of Atheism, not only in France but over Europe, and yet he was fiilly con ,™ced that Jesus Christ was not a mere i^n. This opinion was not expressed in the soirit of piety, but was the result of his jud|mS Again, Napoleon expressed his ooiniop S.T fT"'-/"^' ^'^' -^ more'E book, It is a Jtmng thing, active, powerful overcoming every obstacle in its waV^^ This " torce , It IS both a plausable theory and a f/^^ft«':"e"c power; and the power is on^ that looks and strives towards the need ^A cravings of all mankind. In early Christian "uics, It spread with immense tapiditv It- came, and saw, and conquered,^ in mjy 8o lands, without physical force. Before the first century had passed, it had put fprth a moral power that had defied the power of the Roman state, and that without physical force. The success of the gospel, at first, w^s against force and prestige, and all the influence and passions of an exceedingly corrupt age. Ten general persecutions came up against it, and fell when they had exhaust- ed their fury. Philosophies, acute and poM'^erful, Grecian and Roman and Oriental, marched out to give it battle, and became its vassels. Insti- tutions and vices, stirong in their ripeness of centuries, frowned on its progress. Over learning and riches, over depravity and an- tiquity, over armies and emperors, over the combination of all human forces, that great Christian force went forward, in steady tri- umph, till the Roman world was conquered, an|J covered with its temples; till the masses were leveried with its spirit, and till senators and Csesars acknowledged it to be divine, and all this without drawing the sword ! The answer is : Because it was adapted to fore the fprth a ower of physical at first, all the eedingly ns came exhaust- Grecian , I out tp^3 . Insti- •eness of Over and an- 3ver the lat great jady tri- iquered, i masses senators : divine, rd! apted to 8i the darkened state of snriftv o„>i ,. i man above the dTrkness of w,?*^- *? ^''^^^'^ When Napoleon became an exile in Sf Helena, he subsided into the character of^ Christian philosopher, bv thef^^Jr- cumstances or truth. Whether hi °^ ""' changed in heart none ^t^ ""' "'^ ^^" fol5:;;rer£tT "f^ "^"y^* ^f *e pas?Je Vs'rJng^'uT"'"?'^" fr^'" thi* pel is not to h?S ''"''°/>' "' '''a' the gos- n to sicceed Tl^^fu ^^ *^ ^''"'^ ^ if .ample orSsL'^L^^ f.^.^-.^^ - ^^J^ersuaded, they musTbe lefUo Wdr own 6 82 The Apostles were instructed by their great Master (Matt. x. 14 to the end of the chapter.) Here it is plain that persecution or aggressive wars are not to be waged in forcing the religion of Christianity on men. And if at any time men have been persecuted on account of their religion by any church calling itself Christian, that church deserves nat the name of a Christian church. Christ came, not only as a moral teacher, like Con- fucius^ but a divine expounder of truths of a future state. Confucius did not propose to teach anything concerning the soul or a future state ; all his teachings were confined to the present lift;. After the death of the body, he said, ** Nothing was known ; " but Christ taught both the moral truths of this world, and the truths of a future life after the death of the body. Christ taught that mercy is one of the attributes of the true God, and that all who come to Him in the spirit of a true faith and repentance, shall enjoy the heavenly kingdom. The gospel is a system of divine persuasions, for the tem- poral and eternal good of the person or per- sons to whom it is addressed (Acts xiii. 43 ; Acts xviii. 13; Rom. xiv. 5./ incae tnmgs were never taught before the coming of Christ. 83 War belongs to the religion of politics anrf not to the propagation of the gospel Christianity, as revealed by its Divine Author, and taught according to His diVec tions, ha; shaken the thrones of tyrants and '^s tenred S^^^^S^^t^ k,Vff Lk ^; ^"'S' P^^P^ "«■ Bishop, has Its claim as being the gospel of the Redeemer Evolution is It is "Old Mortality " over airain wifh pointed chisel and incessinf moifi ^ i^^ for a hidden fr^.l "\^^^^^"^ mallet, seeking he\o^!^^"'^*?'^ Clark c^v^ mthout uie treasures of salvation, on the world'*; moral qfrvsrwsr'k^*^- ^ woria s 5^Ai\^riJ« J. s. mt "-^i^^*®*" ***** *^****® Confucius stood, Who taught that useftil science—to do good." ' Pope. The religion of China is purely Ethical, or built upon the doctrine of morality. Before the time of Confucius, there were prayers offered to an imaginary supreme being, and to the ancestnal dead; but Confucius said: r,L • nTu ^ ^^"^"^ ^*y- You cannot perceive God by your senses. There are things above our comprehension. God, if ttiere be one, we cannot know. It is only a waste of time, hence both prayers and sacri- hces have no efficiency. But there is a religion lying at the door, which he who will may enter, and which is still the entrance Itself into the heavenly kingdom." rented in the Chmese empire, is the best wf ^ T,"^'° '.^^ "^'y '''ngdom of heaven : hence called the ce/estia/ empire. This re^ S6 ligion/' he said, " was within the reach of the most humble, and is capable of being trodden by the simplest minds. All your re- ligion of the past is only exercise of the imagination/' . It may represent a truth or it may not, we cannot tell ; but morality^ or doing that which is right — the performance of the plain and practical duties of the day and hour — this IS a road which is open to every man, and which leads every one that follows it to the highest goal. ' This "was a substitution of a morality for a theology. It does not deny the facts of the- ology, but denies that they are susceptible of either affirmation or negation ; it regards them as beyond the reach of human experi- ence, and, therefore, not a fit subject for the contemplation of man. ... ' i Hffr*.'*: .'4 , ■ ' ■ . ■" <■ i f -' Confucius was not indebted for his success to the spirit of contemporaneous history. H is great religious contemporaries moved in dif- ferent lines from him ; and in the elaboration __£• r» »^i^ -^ JI-- -^ - ^ ^ 1- - 1 J *-- Oi tliS plctil \Ji uiViiic gUVCiiiiiiCiil, iii; iiaU lii workout the problem alone in forming his I* lie itaci Lo 87 Eutopia. In his life-time he had achieved little; his "hand seemed to be against every man, and every man's hand against him.*' It was when he had passed away, and when he lay at rest by the banks of the Loo river, that his countrymen began to awake to the worth of his teaching, and conceiving the Idea of making perpetual his memory. Confucius' system of rule in the family circle was the following ; The father was the chief ruler; the eldest son, the second; and the mother, the third. In the times of Confucius, the world was immersed in speculating dreams of Brahman- ism, Budhism, and the religion pf Persia. On such a world the message of Confucius tell like a thunder-bolt, fraught with salutary influence. It made the world better. Tran- scendentalism had fled, and reality took its place. ^; Do the will, and you shall know of the doctrine." His religion was, practically m opposition to the religions of India. In the religion of China, we have seen Contucianism, which seems to cope with ss modern nations as to her tenacity of moral distinctions. This ancient, singular, isolated nation, conservative in its forms of thought from the earliest times, has shown a most remarkable genius for acurate moral discernment. « No nation in the world has displayed the same ability to perceive what was, individ- ually and socially, morally and politically^ righL Its plain, c^mnm-smse mind has shown itself to be of m ^ceptional kind in the ethi^ spdiere. Tbere is, probably, not a single moral precept in the Christian Scrip- tures which is not substantially also in the Chinese classics. There is not, certainly, an important principle in Bishop Butler's ethical teachings which had not been explicitly set ioxiYihy Menciusy in the fourth century be- fore Christ. The Chinese thinker of that time had anticipated the entire moral theory of «nan*s constitution, expounded so long afterwards by the most famous English moral philosopher But while China has, in Con- fucianism, a correct and detailed moral code, a worthy view of God. 89 On the spiritual si^e, this religion is de- vn^r •!}. *''! r''^""^- I'^ God is almost a void, without depth or contents, without will and aflfection ; and, notwithstanding its ad- miraole common sense, and equally admir- aoie sense, Chma remains almost dead and mmobile, with its heart and hopes buried n. the past; not only not progressing, but ^ not even dreaming of progress. A vast monument of the insufficiency of earth with- out heaven of moral precepts without spirit- ual faith, of man without God ; an instructive' and impressive warning to Europe as to what any gospel of Positivism may be expected to ao for any other nation of the world. ' !'■ 5 1 ■ w _ The Chinese are all, or nearly all. Agnostics; but not m the sense of Darwinianism Thei^ rehgion^ solely ethical, but Darwinianism is matenahstic, which brutalizes its votaries, and involves men m the shades of Atheism. The religion of China is purely ethical rhe golden rule of Confucius is, "All thines whatsoever ye would w/ that men should do unto you, do mi unto them." This is purely ic'^'^^r^' " '? "* P^'^^'y '"^"'sii principle, but IS not agressive ; it is rather defensive, but .a^ uai ^ IMAGE EVALUATION TEST TARGET (MT 3) k /, / / i^ ^ i& /^ 1.0 ■ so "^W M^H 1^ 1^ III 2.2 II E i^ i^ 1.25 1.4 1.8 1.6 150mm 6>. / . >> y / /IPPLIED^ IIV14GE . Inc .ss , 1653 East Main Street s^ ^ Rochester, NY 14609 USA J^STjS. Phone: 716/482-0300 .^S'.s:^ Fax: 716/268-5989 1993. Applied Image. Inc.. All Rights Reserved ^Qb 90 wants the principle which says, " Love vnnr neighbour as yourself." The diffusSZ wi>h f«;^-. T "gnts if he interfere not rter'bir:^!rH''!^ possessions. tE Confucius. , . '( , w/l!^"^!!l?^ ^O"'*^"'"" »nO alone Anu^^^w m«y «-•»' truth ^,th p^u'right p.^ J. s. " Love your isive feeling .There is no than I will nterfere not ions. This arity. (St. nil an Bht, iit: r light pm- all-saving J. S. BUDfliSM. BuDHisM IS a system of transcendental folly. It IS the religion of more than one-third of the human race. Budha, its founder, boasts that he raised himself, by his own power, to SuSdo'n.*"' '""' ' P'"'''"'"*'" "^ ''' "'^^ ;n,^!l1'Vl^?^'f*ll^ Father, bringing life and mmortahty to light. Bvfik^ proclaims that there is no Father, and that all existence is ^wl ^"^u?"!'^^ *^' ™*n's last end is anihila- tion. This IS the heaven of Budhism n j <>>^ T».o^"? .^"^ *® * different form of thought from ohitn^/''*'";' ^ Brahmmism sees GoS fn evw object In nature. Budha took an opposite view as sounrZ n"^ ^'^^ ^'*"*«^''- TransmSraMon o7the mlnlim «t ?k'^ ^^^™^"* ^"^*>* «^«Pted from Brah- mlnlsm as the purgatory of his creed. Budhism is purely Atheistic, and Is said to iT^he rellelon if GTln His "^Z'f ^^ ^^^ ^^'-- iacV'&pl uoa, m His Providence, permits the delusion so When me?»'if ir '•'"?™ •»"'• P'«™" l" "hi worW wnen men see the contrast. (< Tv^ ^"ftth J" fK^iS."**^* *^ doomM anlhUation, naaf H 4« iv. ;^T . "^ uuuju u aninuatlon, Death to the Christian Is hope and salvation." / u 9? - . Tlie Budhist's heaven, or the end of man's existence, IS absolute anihilation. This is the Budhist s last heaven. For Budha says : « If a man die in a state of mind that stiU desires the^tJiings of the world, and the enjoyments Of time and sense, according to the Budhist creed, he cannot go inta Narvina, or the iieaceful state of anihilation. as the souls of fer'^l'?" *=''!J8 '° *« *0'W will pass intd the bodies of mferior animals. This doctnne IS called Transmigration of the Soul in this degraded state they will remain till fteff Pf^P^-uM ^?'' ™'^' °^ *e peace- ful state of anihilation, which transmi«ation seems to be the Budhist purgatoiy; Lre it Jt^^lf^ I ''P"'*!^ *■'*"" •'« lusts, and made fit for Narvina, or peaceful anihilation, the only heaven of Budhism. How blind and discouraging to its votaries I How un- like the hope of the believer in Christ, who, Budhism seems to be a mere system of wmless morals, which teaches men to despise «o^. '^?'t'.*?'*' ^fte' all' to depart into a state of oblivion and nothingness ; and death. '— . «. wHics, iiisieaa oi being only the of man's 'his is the Jays : ** If 11 desires joyments fiudhist , or the souls of vill pass s. This he Soul, nain till e peace- ligration here it sts, and liilation, w blind tow un- st, who, present stem of despise into a I death, ily the t'!!ff''^''V new cycle of sorrows, will be but the final rush of darkness on a spmt that has forever ceased to be. This sentiment is tantamount to the last late or the Darwmian Agnostic, and is de- " Count o»er the Joys our hours have seen, a)unt o»er the days from anguish free. And know whatever thou hitet been Tis something better not be." i ■ AiibvU uh K)d y^ .♦ » '\bnod Off; ;|j,v^ « ^fi ivffn- " €-'■ >:h ana, from the numerous tribe ot his admirers, he chose D'Alembert and 96 Diderot as the most proper persons to co- operate with him in the design. But Voltaire was not satisfied with their aid alone. He tried to engage in the same cause, Frederick II., King of Prussia, who wished to be thought a philosopher, and who. of course, deemed it expedient to talk and write against a religion that he had never studied, and into the evidence of which he na;d never inquired. The rcyral adept was one of the most z^lous^ of Voltaire's coadjutors till he dis. covered that the Philosophists ;were waging war with thrones as well as Christianity. ■ '^is, indeed, was not Voltaire's intention dt first, .ut he was vain, and loved to be caressed by the great But when he found, 5?^^X«F^,tbat aipost eve^ sovereign in Eurppe, but Frederick, disapproved of his impious projects; and as soon as he per- ceived their intention, he determined to op^ pose all governments rather than to forfeit the glory with which he had flattered himself, of. yangtuishing Christ and His apo^les in irte neiu ui controversy; and their great object 97 "£craser 4S" m. "'"^' J^''"^ Christ. PhHol^WsrKev •^^'^^^'^ '^ "colony of might publish the?r ^T- ■ ^'"?f of Prussia, or fear.'^ And at fiV^"12,°'' • ^"'out dread ed to take them ,„?' f^-edenck was dispos-' AscoveS the" SnT.n" Protection, till he ^i as infatusSrhrs^rrs^i^'j and even wrote against them. *- °^' c.ite°£ ?rofi;;'°JS^^"«r-sed to and by their "y^^^'Z ob"eenf nh", ''°°^^' corrupted the minH« „/• ^ Pnilosophy, r^spoLibilJ/wrdestrnvT' !? *"' "'orij was overturn'^dln tet'd fafr™""^"*' tries of Eu»De anH h,,^ ?7 '"other coun- «Je water ^^'1^0^^^"^^:^^^^'^^ other countries th„,ughoufchrLteS: '"'^ I ir'T •■>^7^.o?"£i-a»roi°'si;^^ 98 ' • exists, or whether there is any differenee between good and evil, or vice and virtue ; nothing can be more absurd than to believe the soul a spiritual being. AH ideas of justice and injustice, vice and virtue, of glory and infidelity, are purely arbitrary and depending on custom. Conscience and remorse are nothing but the foresight of those physical penalties to which crimes expose. The man who is above the law can commit, without remorse, the dishonest act that may serve his purpose. The fear of God, so far from being the beginning of wisdom, should be called the beginning of folly. The command to * love your parents,' is more the work of education than of nature." These extracts are from the secret corres- pondence and the public writing of Voltaire and his disciples and followers. They will suffice to show us the nature and tendency of the dreadful system they had formed, and such would be the effects of ihtrnvolutionary system of the Darwinian theory if it could be proved to be true. The books that the Voltarian infidels issued from their cjub were calculated to overthrow religion^ moraii and governments; and, being spread over Europe, ifferenee I virtue; > believe )f justice lory and spending orse are physical Fhe man , without serve his 3m being called the to * love iducation It corres- Voltaire rhey will tendency ned, and futionary it could that the :^ub were Tuci and Europe, 99 Sior"'''"^''^^^' '''''^ possession of public Inferior editions were printed and ^iven away, or sold at a very low figure : cirC mg. libraries of them formed! and reSi societies instituted. By degrees they T^^ possession of nearly all the riiews S/^ Ms and puMcat^'ons; established a £ eral ntercourse by means of hawkers fnd and thus they acquired unprecedented powe^ over every species of literature, ove> The minds of all ranks of people, and over the to tWonJ^r^^ to the world ; the minds of the youL and • unsuspec^ng were pointed, andU^ ^^ public mmd of France was completely cot: rupted which, no doubt, greatly SLted of blood '''''^''^ ^""^ ^"'^P"' '"^ ^^' «^»i J; luuuf iiiy, wnether that InfldAiifv i» ti«- ..xxxi«a £.voiaiiou or obscene Atheism. " "^ ^'" NEOLOGY OF GERMAHY, A TERM given by German writers to their system of theology, from the Greek words neos, new, and logos, word. That new mean- mgs are given by their interptttation of the Old and New Testaments. It is rationalism with a new name, and comprehends all those opinions which have been broached to tlw disparagement of the Scriptures as a strictly divine rcvelation, and in opposition to pecu- liar doctrines of the Jewish and Christian dispensations. Many of the Neologists are mere Naturalists, Deists and Pcntheists. who regard ail; revelation as nothing butamiass of superstition, imposture and delusion. They .deny everything supematuiral or miraculous^ 5and regard our Saviour merely as a mes- .senger,^ sent, like Plato, Socrates or Luther, to teach and improve mankind. They treat the Bible precisely the same as they would any other book of antiquity. Christ's great display of knowledge and wisdom they as- cribe to the precocity of His understanding ; and they ascribe the great chsoig^ that took Dlace in Paiil tn mnH-ifi*»H r\AAo, k.'e T^«.;«u brethren having turned their backs upon lOI ai!?? ^T^^ ''*' ''5'^''""^ ^ R^man citizen: sel^'ster^vT"^"'' "po" them, he set him- ^L A ^- *** *'PP**'*^ *•'«'' na"ow and con- tracted notions, and to establish a univereal rdigion, to which he found the doctri„« J Christ were favourable. "^'"nes oi These prindples of unbelief have bewi propagated by means of systems S? phife phy. Their advocates have been found hi masKn!?'"' '" * •' P.""'*'- '^' -i"«geTho<^" mafd ^«T" '" i''^ "°*er and nursery- maid. Sometimes the Scriptures have be/n P~P«""ded bythftm with all the ^tr of ?n rt^' *"^' *»°"'«' fmes, ta^h^ with all th» flippency and levity of a buff^n ce.^,r^ K . f".*""y **" "«*« than half a ^ooTSkce f« ''"«*k" P''^^'^"' "^^i"* TOOK place— 1840, or about that time • and the high places of literature and influence the truth as it is in Jesus; but are h^ld in many places by men if learning and tSen t.u ^* ^^T^ * P'^^^rf"' «^a<:tion has Sn •n 102 It has been justly said that no men ever undertook to deny the divine origin of Ghrist- ianityi or to explain away its principle facts and doctrines, under circumstances so favour- able for the experiment as those of the Neo- logists of Germany. The hand of power, instead of being against them, was most freiyiently with them, They had possession of the seats of learning, and commanded vast bands of journalists, which kept anything of the kind in the shape of orthodoxy out of the market ; they had all the advantages^ \^htch faculties in literature could give ; they* HM numbers, stnd wealth,- and clamoilr on their side ; they had, in a word, aniple room and verge enough to work their will, if that will cdiM have been effected. And yet, in spite of all that metaphysical and naytholog- ical researches could effect, to get rid of the divine authority of the Bible; in spite of all that sophistry an^ ridicule could effect to in- troduce the tiiisnamed religion of reason, it remiains precisely where it was, and thei religion of reason is being confuted aind rejected. The Bible has laughed its enemies to scorn ; the word of our God shall stand forever. ^^ Emlanatiott of tlie Laws of itiire. ;Uii the and The laws of nature are the permanent and perpetual influences of God's creative power> which is inseparable from all forms of matter in the universe. They are only second causes, God himself being the great First Cause, or Designer and Maker of all things. Every instance of break, or seeming break, in nature which seems, and which is contrary to the regular laws of nature, is what is call<^^. a miracle. ^^;! For example, if a person throw a stone in the air, it is a break in opposition to the law of gravitation; but as we know its cause, we do not call it a miracle. But if a man can counteract the law of gravitation in a small way, by throwing a stpne al)ove tis head, cannot God, by His infinite power, suspend any or all laws of nature, as He is the sole Maker of those laws? i\ A* * 1 • . • A3.^vs.s.i.z^ ex. MS2ia%.iw la any \ju^iai,iKJii m lici* ture causing wonder or amazement, because 104 it seems .^ntrary to the course of natural Jaws, What would be a miracle to a savage would be no miracle to a man of science' rhe savage, when he first happens to stand lookmg aM steam engine running, followed by a number of railway cars, is amazed, and wonders at the unusual phenomenon ; this is a complete miracle to him ; but not when he IS tdM all about the steam engine, the rail- way and the cars, it then ceases to be a miracle to hmi The word miracle is derived from the Latin word, w/wr^ to wonder at ijit is because men are ignorant of the laws of mtisir^, that they do not know many things thftt^rejfects, ;^»,,v ^ The philosopher or scientist, before he is acquamt^ with the laws of nature, and their unchanging character, is as ignorant in his childhood as the savage ; but when he studies and uftderstands the operations of nature's laws, his mind is clear on the subject of science. He sees a chain of camafion be- tween cause and efect which leads him to the formation of an hypothesis or ^uess. He tries, uy what is called an experiment, to see natural savage, cience. stand llowed d^ and this is fien he e rail- be a erived ler at, e laws things he is their n his udies ture's ct of •/ he- rn to He see 105 whether his hypothesis or ^m is true or not ; and when he finds his guess to be true, titf f " ''°*'" ^ ^ ^''^ *"<* « number of- these face put together form a theory or a branch of science. Men who study science' can explam what often is a miracle to those Who are hmited m knowledge. _But often men of science neglect the chain of thought or causation, which is the con- nection between cause and efeet, and jump to their hypothesis, assuming if to 'be a theory And It IS because they neglect to prove their hypothesis by mductive experiment, that they assume things to be true that are bf ten found ^to be false. This manner of Hypo: WhV nl ^""?°*? and Darwinian. They both fall to nothing m the end, because they are merely hypothetical or guess-work. io6 '/f THE MCBPTI71 OBABACTSB OP DABWIMIAIT svoiiunoK. The ft« through the ccfm doth thread his wlndlug It can^nelther ma' e a mule a horse, nor a horse an ^" "notr'^ Selection" there Is nothing new to miAXf wlncliug ry prey ; delusive and un- td unbe- orse an new to *> sheep THE /HGOMEt(TS FROM DESIGN. Proving from the Works of Creation the Existence and Attributes of God. Creative power in God all-seeing, I^rst caused matter to have a beine- ;T was that Spirit, the mighty Thrfe, Made order and species first to be, - / Then, to finish the mighty plan, God said, "Let us make man." rtls made plain by natural laws, Ejrects can»t exist without a cause; /.vi ^eefftect Itself displays design, ^telllgence Of almighty mind: Without a cause can be no notion Uf the phenomena of motion. J^^..tL?T'' ^^^ '*^^« ^« *•»*« their race. mn?L^* * true, through boundless space? Globes inert matter would ever stanrf Un^ss propelled by a mighty hand • Making perfect motion in their sp';re8 Measuring true both times and y^^g! ' Making it plain to human reason, l^^calculate the time and season : inert matter would ever stand ^^l^F}lr:?J^J^}^yy « ™»«hty hand : - ^-.^ -uia wiiicn cautied the flx'd relation Between matter's rest and gravftatlonf ■'ii io8 ^*'*®? **^ suspends, In orbic race, v^^J^?^ th«)ug:hottt Infinite spioe ; Bellow tiiose* piaoets as they run In perfect orbit round the sun : -Ferfyrm their course ia divers years : Th^y ^ver pa^s In orbits round : Let men survey earth's varied mnes* • AS tSS^,^ ii^ ''^''Iw*^ ***« ""^^ <'^«^ towers ; aL tiiSl***VT***^"^^' ^'^ *he same, And wreckn of floods btilld fleets Of powers. And what are fleets of every nation Castles can't raise themselves erect without *li,Hlg^ of architect ; And what's In man's experience greater There can't be law without a legislator ??Zi^f,r' ^' ^{ ^" «P^ profound, The hand that made us Is divine ; " The mind of man, and Instinct show The omniscient God created all below. ^l!iS?fhi^*' ^f^^ ^^^^^ «*'*'* ^ *>•"« conjecture Th^lrJ^t ^i^lverse's glorious architecture; ?h«t if^^^^ proclaim to men of sense ' ihe wisdom of omnipotence; Lucretius, Darwhi, Voltaire, Payne, dc Have^wrltten their thoughts,7bo!h*SkW and But the truth. Gon fs. wni o*ni -«. raiiii iviiislu. J. a 109 Psalm xix. 1 : M The heavens declare the glory of God; and the firmament irfioweth His handy work.- Hi^T^* *;u*^'^^- "^^^ *»>« invisible things of Him from the creation of the world are clear! v are wuinn?!^ ^"^ul ^^ ^todhead ; so that the^ G^ thereloHfl^^ *^"«^ anS th^lV f^Hif^ V***' *» **^^'' imaginations, ThemX J^ 2? *»f *'*^7«« darkened. Professing themselves to be wise, they became fools." • • I J ' •.!(■',• t'rj H^m:} »>>»f^'.)f{ .Ui(. iny/ ' uA ■ V?.-i ■• »■■>,; i\ Mil J^^m;,?;, iir\H ^'^sib. us. .y ■" htma yai' imtiii •»jrr .*:«UO '-•^i jt '■'■'.hiih.fiH.illW . .■ J * ! r > *. . 4 ^ Ul i s. \ ,-l. -^ lOlTMWa mj 3w fj;giior!J .oarjiiD h u "it '• s m ir:., ffoixfwj- V CADSAm ■ "it A CAUSE IS what produces the effect; no effect can exist without a cause or reason for its existence, and every effect must have an adequate cause. It is a natural inherent principle of the numan mmd to ascribe every object or thing we see to a sufficient cause, though we can- not see that cause. Take a plain illustration. ~ . ' ■ Suppose a person, travelling through a mountamous country, looking for minerals or fossils, approaches a mountain in a desert or wild region, sees something like the en- trance of a cave in the mountain, out of which an iron chain, like the cable of a ship, stretched from a post fixed on the outside of the cave he concludes, naturalljp, that as the chain is stretched honzonfallv mf/^ i-k^ ^^». .^ the cave, that it has a point of suspensioi withm the cave, which suspends, or holds up, 112 V the other end of the chain, or, by the law of gravitation, it would fall to the ground. Its formation, or connection, composed of links proves to his muid that a smith made the chain, because he knew that it could not make itself, and the chain could not be put there except some man did so. Here then, first, the prospector believes in a cause ; and, second, that a mechanic made the chain, who Was an intelligent cause. Hence -the mind of man is convinced of the existence of an adequate cause, for every thing or object that he perceives by his senses or understanding, although he does not see the cause, but he is sure a cause exists ; and if there be marks of design^ he is sure there is a designer. So, although men jcannot see God in the same way they see one another, still they can know that a Creator and a wise God has made all things; His wise designs are oen in tJie laws of nature, which are in- variable in the movements of the sun, moon, stars, &c. Hence God exists, because the world could not make itself nor exist without a Maker and Designer amd Law- y the law of round. Its ied of links 1 made the ; could not not be put Here then, cause ; and, : chain, who >nvinced of ;, fpr every y his senses >es not see exists; and sure there "3 trZ\ r^° ? ^""t^ ^^^ ^'«^t» ^^^ and beni- 1 i*,»ji j^i Jut »nt(>l Note — Lord Bacon, when speaklne air AHat^i^ dying, the last words . he uttered were, ' c7ma Causarum miserere meV That Is, * Cause of caiW Hfilt B^nyi^f! UJ oA iV3i\i il Sod in the , still they wise God lesigns are ch are in- the sun, ts, because nor exist and Law' 3 '^- J t4it. iiii4w yiiJiuyuviir. t'jt =W^':.-t »' , ri ' ■ 'T- I** * -^ i^ > ■ T H THE CONolUDINQ CHAPTEfi. Second Thkssalonians ii. ,o, ii: "For this cause God shall send them strong de- JS nOK *'y ^^^y^ * ««•" This if Z result of the sins mentioned it the loth verse. And again, Rom. i. 24, 25 : "God lave them up to the uncleanlles/ of tS'fJn These texts of Scripture seem to refer to the eyil or sins which lead men into the paths of crime and unuelief, that stimulate than to pervert the truth. Sin is often the rooflnd , r-'v,^ of infidelity (Psalm xiv.) ** ^ ncse passages of Scriptilre refer to infi- fh^Sf /" * ^f"*!** sense-to deceivers