It is evident from the above that it is not for logical reasoning or arguments that the atheist is led to say, "that up to this moment the world has remained without knowledge of a God."[73] It is from the folly of his heart; and, as Solomon says, that "though you bray him and his false logic in the mortar of reason, among the wheat of facts, with the pestle of argument, yet will not his folly depart from him."[74] I fully agree with Hobbes when he says, "where there is no reason for our belief, there is no reason we should believe," but I think the several arguments given above, which could be greatly expanded, affords sufficient reason for a perfect belief in an Infinite God. For-- "God is a being, and that you may see In the fold of the flower, in the leaf of the tree, In the storm-cloud of darkness, in the rainbow of life, In the sunlight at noontide, in the darkness of night, In the wave of the ocean, in the furrow of land, In the mountain of granite, in the atom of sand; Gaze where ye may from the sky to the sod-- Where can you gaze and not see a God." Yes, the infinite God must include all. If he is not in the dust of our streets, in the bricks of our house, in the beat of our hearts, then he is not infinite, but is finite, having boundaries. Yes, God's power it was that set the nebulous mass into vibration, and caused the world to be formed; it was His force which first shaped the atoms into molecules, and then into more complex chemical products, till finally "organizable protoplasm" was reached, which, by evolution, climbed up to man. 'Tis God we see in the family, in society, in the state, in all religions, up to the highest outflowings of Christianity. 'Tis Him we see in art, literature, and science; and so proclaims Evolution. "God is the universal causal law; God is the source of all force and all matter." "For us," says Haeckel, "all nature is animated, _i. e._, penetrated with Divine spirit, with law, and with necessity." We know of no matter without this Divine spirit. The "ultimate repulsion, constituting the extension and impenetrability of the atoms of matter," says Dr. Samuel Brown, "could be conceived of in no other way than as the persistent existence of the will of God himself, in whom we live and move and have our being, and which, if but for an instant withdrawn, the whole material universe and its forces in all their vastness, glory, and beauty, would collapse and sink in a moment into their original nothingness."