The effects of the hypothesis of the sceptic may be neutralized by opposing to it the hypothesis of the theist. But we are not satisfied to stop at this point. We intend, not merely to neutralize, but to explode, the theory of the sceptic. We intend to wrest from it the element of its strength, and grind it to atoms. We intend to lay our finger precisely upon the fallacy which lies so deeply concealed in its bosom, and from which it derives all its apparent force and conclusiveness. We shall drag this false principle from its place of concealment into the open light of day, and thereby expose the utter futility, the inherent absurdity, of the whole atheistical hypothesis, to which it has so long imparted its deceptive power. If Leibnitz did not detect this false principle, and thereby overthrow the theory of Bayle, it was because he held this principle in common with him. We must eliminate this error, common to the scheme of the atheist and to that of the theist, if we would organize the truths which both contain, and present them together in one harmonious and symmetrical system; into a system which will enable us, not merely to stand upon the defensive, and parry off the attacks of the sceptic, but to enter upon his own territory, and demolish his strongholds; not merely to oppose his argument by a counter-argument, but to explode his sophism, and exhibit the cause of God in cloudless splendour. This false principle, this concealed fallacy, of which the atheist has been so long allowed to avail himself, has been the source of many unsuspected errors, and many lamentable evils. It has not only given power and efficacy to the weapons of the sceptic, but to the eye of faith itself has it cast clouds and darkness over the transcendent glory of the moral government of God. It has prevented a Leibnitz from refuting the sophism of a Bayle, and induced a Kant to declare a theodicy impossible. It has, indeed, as we shall see, crept into and corrupted the whole mass of religious knowledge; converting the radiant and clearly-defined body of truth into a dark, heterogeneous compound of conflicting elements. Hence we shall utterly demolish it, that neither a fragment nor a shadow of it may remain to darken and delude the minds of men. Section IV. The argument of the atheist—The reply of Leibnitz and other theists—The insufficiency of this reply. Sin exists. This is the astounding fact of which the atheist avails himself. He has never ceased to contend, that as God has permitted sin to exist, he was either unable or unwilling to prevent it. God might easily have prevented sin, says he, if he had chosen to do so; but he has not chosen to do so, and therefore his love of virtue is not infinite, his holiness is not unlimited. Now, we deny this conclusion, and assert the infinite holiness of God.