of His existence. Many Christians, with more candour, perhaps, than
prudence, have avowed the same opinion. Minutius Felix, for example,
said to the Heathen, 'Not one of you reflects that you ought to know
your gods before you worship them.' [20:2] As if he felt the absurdity
of pretending to love and honour an unknown 'Perhaps.' That he did
himself what he ridiculed in them proves nothing but his own
inconsistency. To the Author of this Apology it seems certain, a God
whose being is not as our being, whose thoughts are not as our thoughts,
and whose ways are not as our ways, is neither more nor less than the
merest figment of ill-regulated imagination. He is _sure_ a Being, above
nature, can only be conceived of by itself; it being obviously true that
the natural cannot attain to the supernatural.

The Christian, equally with the Heathen, is open to the reproach of
worshipping he knows not what. Yes, to idol-hating, enlightened
Christians, may fairly be applied the severe sarcasm Minutius Felix so
triumphantly levelled at idol-loving 'benighted Heathens.' Will any one
say the Christian absolutely knows more about Jehovah than the Heathen
did about Jupiter? The Author believes that few, if any, who have
attentively considered Bishop Watson's queries, will say the 'dim
Unknown,' they so darkly shadow forth, is conceivable by any effort,
either of sense or imagination.

Under cover, then, of what reason Christians can escape the imputation
of pretending to adore what they have no conception of, the Author of
this Apology is unable to divine. The very 'book of books,' to which
they so boldly appeal, is conclusive against them. In its pages they
stand convicted of idolatry. Without doubt a God is revealed by
revelation; but not _their_ God; not a supernatural Being, infinite in
power, in wisdom, and in goodness. The Bible Deity is superhuman in