ent universe, and who therefore assume a creator as the source of the universe, take for granted that they can conceive a self-existent creator. The mystery which they recognise in this great fact surrounding them on every side, they transfer to an alleged source of this great fact, and then suppose that they have solved the mystery. But they delude themselves. Self-existence is rigorously inconceivable; and this holds true whatever be the nature of the object of which it is predicated. Whoever agrees that the atheistic hypothesis is untenable because it involves the impossible idea of self-existence, must perforce admit that the theistic hypothesis is untenable if it contains the same impossible idea."

Now, that we can by no mental effort conceive existence without a beginning is certain, if by conceive be meant to comprehend, or definitely imagine, or sensibly represent; but that we not only conceive but cannot avoid conceiving such existence is equally certain, if by conceive be simply meant to be conscious of, to know to be true, to be rationally convinced. It is impossible seriously to doubt that existence was without beginning. Something is, and something never sprang from nothing. From nothing nothing ever came or can come. Something always was. Being was without beginning. Mr Spencer can no more deliver himself from the sublime and awful necessity of acknow

ledging an eternal something-a self-existent reality underlying the whole universe, than any one else. His own Absolute is such a something, such a reality; and although, in accordance with his peculiar use of the words "know" and conceive," he denies that that Absolute can be known or conceived, he admits that its positive existence is a "necessary datum of consciousness." Further, no intelligent theist argues "that the atheistic hypothesis is untenable because it involves the impossible idea of self-existence." On the contrary, the theist, far from objecting to the idea of selfexistence as impossible, admits it to be a necessary idea. He recognises that the universe must be allowed to be self-existent until it is shown to be a creation or event. It is only after an examination of its character-only after having convinced himself that it is an effect-that he transfers the attribute of self-existence to its cause or creator To say that in doing so he flees from one mystery to another as great, is a statement which admits of no possible justification. In a word, Mr Spencer's account of the reasoning of the theist is an inexplicable caricature.

The a priori reasoning employed in the establishment of theism is independent of any particular theory as to the origin of our ideas of infinity. It presupposes merely that these ideas are validare not delusive. It is only as predisposing to, or

implying, scepticism, as to their truth or objective worth, that a theory as to their origin has a bearing on their application. Such scepticism cannot be logically limited to the ideas in question. If we do not accept these ideas as true and trustworthy, absolute scepticism is rationally inevitable. An examination of the nature and principles of scepticism will make this manifest, but I cannot enter on that examination at present,

In conclusion, I remark that the conception of any other than an infinite God-a God unlimited in all perfections-is not only a self-contradictory but an unworthy conception; it not only perplexes the intellect but revolts the spiritual affections. The heart can find no secure rest except on an infinite God. If less than omnipotent, He may be unable to help us in the hour of sorest need. If less than omniscient, He may overlook us. If less than perfectly just, we cannot unreservedly trust Him. If less than perfectly benevolent, we cannot fully love Him. The whole soul can only be devoted to One who is believed to be absolutely good,1

1 See Appendix XXXIX.

I HAVE endeavoured to show, in the course of lectures which I am now bringing to a close, that the light of nature and the works of creation and providence prove the existence, and so far manifest the goodness, wisdom, and power of God. This truth ought always to be combined with anothernamely, that the light of nature and the works of creation and providence “are not sufficient to give that knowledge of God, and of His will, which is necessary unto salvation." Reason sends forth a true light which is to be trusted and followed so far as it extends, but which is much more limited than the wants of human nature. The deepest discoveries and the highest achievements of the unaided intellect need to be supplemented by truths which can only come to us through special revelation. The natural knowledge of God which

man can attain by the exercise of his own faculties is not sufficient to make him feel that the Eternal bears to him fatherly love, or to break the power of sin within him and over him, or to sustain and develop his moral and spiritual life. It falls far short of what is required to enable a human soul, a religious and immortal being, to accomplish its true destination. It falls far short, in other words, of being what is "necessary unto salvation," in the broad and comprehensive sense which the term salvation bears throughout Scripture.

There are those who, instead of regarding theism as simply so much fundamental truth which Christianity presupposes and applies, would oppose theism to Christianity, and substitute theism for Christianity. They would rest in mere theism and would reject Christianity. They represent theism, dissociated from Christianity, as all-sufficient, and as the religion to which alone the future belongs. In doing so, these men-many of them most earnest and excellent men-seem to me to show great want of reflection, great ignorance of the teachings of history, and a very superficial acquaintance with human nature.

Atheism, polytheism, and pantheism have always proved stronger than mere theism - more popular, more influential on ordinary minds. It is only in alliance with revelation that theism has been able to cope successfully with these foes. In