Instead of claiming these absurdities as included in our ideas of this attribute of Deity, we are rather to assume that by almighty power is signified "a power to do all things _except contradictions and absurdities_." Thus has been presented what is claimed as the evidence in the Bible in favor of a depraved mental constitution in the human race, and it is maintained that it amounts to _nothing at all_. This being so, then we appeal to the principle of reason and common sense (p. 25), "that _nothing is to be assumed as true unless there is some evidence that it is so_." Moreover, in Chapters xxii. and xxiii. is exhibited the evidence of reason and experience that the human mind is perfectly organized, and thus the highest evidence of its Maker's wisdom and benevolence. So we can again appeal to another principle of reason, that "_we are to consider that right which has the balance of evidence in its favor_." If there is no evidence to prove the mind of man depraved in organization, and all the evidence of reason and experience is in favor of its perfect organization, is it not to be assumed that it is thus perfect? To this might be added the teachings of the Bible in the same direction. But this is deferred to the future volume. In the present illustrative example, the aim is simply to exhibit the fallacy of _one_ of the theological theories that has been incorporated as a part of the teachings of the Bible, thus lessening the respect and confidence accorded to it, and impeding the true religious development of our race. How it has happened that a dogma, which is so contrary to the moral feelings and the common sense of man, and, at the same time, unsupported by revelation, should have become so incorporated with the teachings of the Christian Church, will be set forth in the next article. _History of the Dogma._ The history of the dogma of the depraved constitution of the human mind imparted directly or indirectly by the creative agency of its Maker has become a matter of profound interest. So far as appears, _theories_ on the _philosophy_ of religion did not agitate the apostolic age. Christianity first spread among the humbler classes. They felt that they were sinful and miserable in the present life, and looked with dread and dismay to the dark passage of the grave and the destinies to follow. They were taught to "believe on the Lord Jesus Christ," and that thus they would become good and happy now and forever. This they understood to mean, not a mere intellectual conviction, but a _practical faith_, in which Christ was received as their supreme Lord and teacher _by conforming their feelings and conduct to his teachings_.