To begin Divinity with a discussion of the "Evidences," we do indeed hold to be a beginning _at the wrong end_. At the same time, all of Professor Powell's opening remarks, in which he insinuates that the Church would bar, or would stifle discussion concerning the evidences of Religion, are obviously untrue. No scrutiny of Christian Miracles, however rigid, is stopped by the admonition that such narratives "ought to be held sacred, and exempt from the unhallowed criticism of human Reason." (p. 110.) We do not, by any means, "treat all objections as profane, and discard exceptions unanswered as shocking and immoral." (p. 100.) Neither does the Church think herself "omniscient and infallible;" (p. 96;) though she holds Omniscience to be an attribute of GOD; and Infallibility, of the Bible. But she deprecates in the strongest manner vague insinuations and unsupported doubts of the reality of her LORD'S Miracles, sown broad-cast over the land; and she is at a loss to understand how the "difficulties" of any, can be in this manner "removed;" (p. 96;) except by a process analogous to that which would cure a malady by taking away the life of the patient. We are not in fact at all disposed to admit that "Miracles, which in the estimation of a former age were among the chief _supports_ of Christianity, are at present among the main _difficulties_, and hindrances to its acceptance," (p. 140,)--although Professor Powell and Dr. Temple say so. This Essay in fact is full of incorrect, or objectionable statements. Thus Professor Powell asserts that since "evidential arguments are avowedly addressed to the intellect, it is especially preposterous to shift the ground, and charge the rejection of them on _moral_ motives." (p. 100.) And yet it is worthy of notice that our LORD Himself assures us that the reception of Truth depends on our moral, rather than on our intellectual condition. "How can ye believe," (He said to the Jews,) "which receive honour one of another, and seek not the honour that cometh from GOD only[72]?"