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 objections of Bayle, to consider the much-vexed question of the origin of evil. It might be made evident, if we are not mistaken, that, in his attempt to reconcile the dismal phenomena of our own actual experience with what is discovered from other sources of the character of God, we have a fit illustration of the inapplicability, for purposes of useful effect, of principles so extremely general as those with which he was accustomed to deal. We frequently observe also an indistinct apprehension, on the part of the philosopher, of the line by which, in these matters, positive is separated from negative knowledge.

There must be mysteries in a science like theology, which includes among its principal objects, the nature and attributes of God, as related to a class of responsible created agents. An important step of progress has been gained, when what is incognizable is treated as an acknowledged mystery. Much needs still to be done to spread the spirit, and secure the right application of this principle. The region of a new science, or at least of a wider and better application of metaphysical and also of logical science, seems to open before us, when we contemplate in their connexion the series of events which pervade natural and supernatural theology, regarded as the science of the mutual relations of God and man.

The primary truth of theology demands the exercise of philosophical faith. The finite mind cannot grasp the full conception of the co-existence of a responsible creature with the infinite Creator. The existence of a