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 not exist—at least within the limits of tke Christian world—without an acknowledgment of, and belief in, that Revelation, that Revealed Word, whereby the Divine Being has been pleased to make Himself distinctly known to His creatures. Apart from this, no searching or reasoning can form such an idea of God, as will be distinct and satisfactory to the mind. Voltaire himself confessed this: "Philosophy," he said, "which clearly teaches that there is a God, is unable to teach us what He is." But the Holy Scriptures, especially those of the New Testament, bring our God distinctly to view. In Jesus Christ, He stands before us, embodied in all His majestic loveliness. And it is by contemplating God in Jesus Christ and as Jesus Christ,—and in no other way—that we can distinctly see and apprehend Him, and have a true Object for the mind's acknowledgment and worship. "God," says Stilling, "has chosen to be worshiped in Christ, because it is utterly impossible that it could be otherwise. Out of Christ, God is to us only a purely metaphysical abstraction."—"Out of the pale of Christianity," says Madame Necker-Saussure, "there has always been something wanting to the idea of God. Philosophy leaves the idea inanimate, inactive, and even negative. It says what the Creator and Preserver of the universe ought to be, but not what He is. Christ alone introduced life, and caused the blood to circulate in those three dead letters, by which we express an idea of GOD."

Upon this important subject, a late able writer thus speaks:—"Aside from Revelation, there is no religion.—It is is the German philosophy of the last and present century, that we most clearly perceive the dependence