It follows therefore that the reasoning is fallacious, which asserts that the conception of a supreme Being which represents Him as a spirit independent of the physical universe, and able from a standing‐point external to nature to interrupt its order, is a conception which we must seek from revelation, and cannot be arrived at by any exertion of our rational powers on the facts of nature and of man. Its apparent plausibility has arisen solely from ignoring the presence of man, either in nature or outside it, and neglecting to take the facts of human nature, man’s reason, conscience and will, into consideration. To affirm that, independently of man’s moral and intellectual being, physical nature, its forces and laws, can prove nothing, is a simple platitude. We have not to go to revelation for the principles on which we reason, but to man, and the phenomena of his rational, self‐conscious, and voluntary agency. It follows, therefore, that the affirmation that in conducting the Christian argument we reason from God to miracles and from miracles to God, is utterly disproved. Yet the writer before me has ventured to affirm that, when we commence with the being of a personal God as the groundwork of our reasonings, we begin and end with a bare assumption. The philosophical writings of Dr. Mansel are also pressed into the service for the purpose of discrediting the evidences of Christianity, and, I own, with considerably greater reason. Mr. Herbert Spencer has also invoked them in confirmation of his theory that God is unknown and unknowable. He refers to them in the following words: “Here I cannot do better than avail myself of the demonstration which Mr. Mansel, carrying out in detail the doctrine of Sir W. Hamilton, has given us in his ‘Limits of Religious Thought.’ And I gladly do this, not only because his mode of presentation cannot be improved, but because writing as he does in defence of current theology, his reasonings will be more acceptable to the majority of readers.” Before referring to Dr. Mansel as an unquestionable authority on this subject, it would only have been candid in both writers to have informed their readers that not only have his principles been repudiated by a considerable number of Christian writers as unsound, but they have been carefully examined by that eminent atheistic philosopher, Mr. Mill, who gives it as his deliberate opinion that they are founded on fallacious principles. It is absurd to urge principles, though they have been maintained by an eminent Christian writer, which an eminent unbeliever has pronounced unsound, as a clear and conclusive argument against Christianity.