him who is caring for us. Higher than all we have a moral nature, approving the good and disapproving the evil, and this must be a garment of his own which God has thrown over us. This is not all. We are led to ascribe to God an attribute to which we have nothing similar. We have an intuition as to infinity, which constrains us to believe in the reality which it reveals, and the mind is not satisfied till we ascribe it to the one living and true God whom we believe to be great beyond our comprehension, but such that nothing can be added to him or his perfections. In some of these steps there is an observational element, but it is a powerful evidential one, which makes it possible for the fool to say in his heart that there is no God, and makes him responsible for his unbelief, which he could not be if the whole process were apodictic or demonstrative. The Jehovah of Scripture comprises in himself— in this respect how superior to the gods of the Gentiles — the high ideas which I have been seeking to unfold in this work. In Biblical Theology they are arranged and applied, and this is done most wisely when only such metaphysical principles are used as are implied in the common affairs of life and in all the sciences. We see at the close of our investigation that these fundamental truths bear up the other truths which we are required to believe in nature and in religion. We see, too, that our intuitions, like the works of nature, carry us up to God, their author. All the roads lead to the capital. All the streams come to us from the fountain. All the members of the body are moved by the head. If we stop short of this we feel that there is something wanting, effects without their cause, a road that conducts nowhere, a stream without a fountain, a body without a head. But mounting up thither, all our deeper instincts are satisfied, and we can look thence on our cosmos, and see that it has a stability and a consistency in Him in whom all things consist. Agnosticism, 7, 309. Analytic Judgments, 193-195. Anselm, 82, 138. INDEX. Epicureans, 39, 81, 82. Ethics, 2, 217-243, 352-354. Faith, 130-180, 268–270. Fathers of the Church, 327. Aristotle, 2, 33, 36, 81, 125, 127, 174, Ferrier, 74, 320. 245, 261, 322. Attention, 233. Augustine, 82, 137. Fichte, 25, 97, 138, 215, 313. Forms imposed on Objects, 28. Axioms, 13, 28, 206, 276, 283, 345, Franz Case, 64, 127. Knowledge, Presentative and Repre- | Reason, 28, 285, 291. sentative, 130-140, 256, 265. Law, 219, 276. Reflex Intuition, 14. Regulative Principles, 12, 18, 272. Leibnitz, 18, 46, 87, 102, 152, 174, 195, Relations, 185, 216. Mansel, 97, 171, 173, 183, 327, 333, 347. Senses, Apparent Deception of, 72-85. Maxims, 13, 276. Mental Sciences, 2. Sensational School, 59, 82. Shaftesbury, 47. Sin, 227-232, 241. 224. Socrates, 293. Sophists, 33. Mill, J. S., 56, 129, 187, 214-216, 225, Smith, Adam, 226, 328-332, 348. Miracles, 215, 216. Morel, 320. Motive, 237. Müller, John, 65, 72, 123, 127. Necessity, 17, 278-284 Nescience, 309, 332. Newton, 20, 149. Nihilism, 309. Obligation, 221-223, 240. Perception, 12, 18, 75, 79. Spencer, H., 30, 56, 74, 249–255, 334– 336. Spinoza, 25, 106, 111. Stewart, D., 52, 73, 98, 151, 213, 347, 348. Stoics, 38, 81, 261. Synthetic Judgments, 193–195. Tennyson, 88. Trendelenburg, 151. Trinchinetti Case, 64. Understanding, 285. Plato, 33, 34, 111, 245, 256. Uniformity of Nature, 213–215. Power, 93, 102, 128, 129, 205. Pre-Socratic Schools, 34, 111, 244. Virtue, 219. Protagoras, 33. Whately, 3. Qualities of Matter, Primary and Whewell, 55, 341, 342. Secondary, 78, 80, 85-87. Realism, 6, 29, 185, 275, 296. Wish, 233. Wolf, 246. Wordsworth, 159. |