A third remark, which I believe to be equally true, but which may not be acquiesced in with equal readiness, is that without the concurrence of a moral faculty, it is wholly impossible to prove from nature that supreme goodness of the Creator, which utilitarian theologians assume. We speak of the benevolence shown in the joy of the insect glittering in the sunbeam, in the protecting instincts so liberally bestowed among the animal world, in the kindness of the parent to its young, in the happiness of little children, in the beauty and the bounty of nature, but is there not another side to the picture? The hideous disease, the countless forms of rapine and of suffering, the entozoa that live within the bodies, and feed upon the anguish of sentient beings, the ferocious instinct of the cat, that prolongs with delight the agonies of its victim, all the multitudinous forms of misery that are manifested among the innocent portion of creation, are not these also the works of nature? We speak of the Divine veracity. What is the whole history of the intellectual progress of the world but one long struggle of the intellect of man to emancipate itself from the deceptions of nature? Every object that meets the eye of the savage awakens his curiosity only to lure him into some deadly error. The sun that seems a diminutive light revolving around his world; the moon and the stars that appear formed only to light his path; the strange fantastic diseases that suggest irresistibly the notion of present dæmons; the terrific phenomena of nature which appear the results, not of blind forces, but of isolated spiritual agencies—all these things fatally, inevitably, invincibly impel him into superstition. Through long centuries the superstitions thus generated have deluged the world with blood. Millions of prayers have been vainly breathed to what we now know were inexorable laws of nature. Only after ages of toil did the mind of man emancipate itself from those deadly errors to which by the deceptive appearances of nature the long infancy of humanity is universally doomed. And in the laws of wealth how different are the appearances from the realities of things! Who can estimate the wars that have been kindled, the bitterness and the wretchedness that have been caused, by errors relating to the apparent antagonism of the interests of nations which were so natural that for centuries they entangled the very strongest intellects, and it was scarcely till our own day that a tardy science came to dispel them?