In the history of the heathen world, we find anxious inquiries on these subjects pressing on every thoughtful spirit. Who made this world with its profound and ceaseless sorrows? Are there contending deities, and are the malignant powers in the ascendant? If there be one supreme Creator of all, is he propitious or hostile to a race so guilty as ours? Does he feel any pity or sympathy for our profound ignorance, our infinite sorrows? Can we do any thing to gain his help in our darkness and misery? Where do we go when we die? Does our short and painful span of being end in eternal night, or are we to go on in another career of similar suffering and change? When we lay our beloved ones in the grave, shall we ever meet them again, or is “the only proper utterance of a broken heart, _vale, vale, in eternum vale_?” These have been the mournful questionings of every age and every race, while the wisest sages of the wisest nations, without a revelation, have been unable to give any satisfactory reply. Greece and Rome were the most civilized of all ancient nations, and they give us Socrates, Plato, Aristotle and Cicero, as their best and wisest men, who most deeply pondered these great questions. Aristotle held to one superior deity, but taught that the stars are true and eternal deities. Cicero leads to the belief of many gods, and approves of worshiping distinguished men as gods. Socrates held to a plurality of deities, and also to transmigration. He held that the common sort of good men will go into the forms of bees, ants, and other animals of a mild and social kind. Plato held to two principles, God and matter, and that God was not concerned either in the creation or government of this world. He argued for the immortality of the soul on the ground of its _pre‐existence_, and concludes some of his speculations thus: “We can not of ourselves know what will be pleasing to God, or what worship to pay him; but it is needful that a lawgiver be sent from heaven. Such an one do I expect, and O how greatly do I desire to see him, and who he is!” CHAPTER XXXI. AUGUSTINIAN CREEDS AND THEOLOGIANS TEACH THE COMMON‐SENSE SYSTEM. In the former portion of this work the Augustinian theory, with the system based on it, has been presented as it is taught by creeds and theologians. In contrast with it, has been presented the common‐sense system of religion as evolved by reason and experience. The evidence will now be presented, to show that those who teach the Augustinian system, at the same time teach the main points of the common‐ sense system; and where the two systems are contradictory, that they teach _both_ sides of the contradiction, at once affirming and denying the same things. A leading feature of the common‐sense system is, that the _nature_ of the human mind is our only guide to the natural attributes of God. It will now be shown that leading theologians and metaphysicians of the Augustinian school teach the same.