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thought and emotion, while, as we have already seen, if we 
act effectually, we must act after His manner. ‘There is, 
therefore, no reason in the nature of things, in what the uni- 
verse teaches us of God, nor in our own nature, to make such 
intercourse unlikely, but everything to make it extremely 
probable. 
No man of ordinary intelligence would erect a large manu- 
factory, furnish it with machinery and all material necessary 
for the work to be done, and then commit it to the charge of 
totally ignorant people to conduct the operations, and leave 
them without supervision. Unless he declared his will with 
respect to their, action, he could not expect his plans to be 
carried out, and the employés would certainly not be to blame 
for the failure. How much more is it impossible for the Maker 
of all things to bring into existence a race of intelligent agents, 
and place them at the head, and in possession, of a world full 
of His creatures of inferior nature, and after all leave them 
without information concerning His will and purpose towards 
them. Nor can we conceive of His haying created a race so 
richly endowed with emotional capacity, and after all leaving 
them without a knowledge of Himself, the only object capable 
of calling forth the full strength of these emotions; particu- 
larly when the emotion is not a separable accident of the nature, 
but is woven into its entire texture, influencing every volition, 
and prompting to every action. 
The force of such arguments as the above, which appeal to 
reason and common sense, is often evaded by bringing against 
them-the terrible charge of being anthropomorphic. The 
alarm is created by the use of the long Greek word; if it were 
simply translated, and the harmless word /wman took its place, 
its power to dismay would depart. There is wonderfully terrific. 
power in long Greek words. And, when we observe the solemn 
awe with which the charge of being anthropomorphic is gene- 
rally -brought, we cannot help recurring to Austin Caxton’s 
adventure with the wild bull, which he thus describes, ‘* Luckily 
T had the umbrella, and I sprang it up and spread it forth in 
the animal’s stupid eyes, hurling at him simultaneously the 
biggest lines I could think of in the first chorus of the Scven 
against Thebes. I. began with ‘ Hledemnas PEDIOPLOCTUPOS’; 
and when I came to the grand howl of 7I&, id, iv, iw, the 
beast stood appalled as at the roar of a lon. I shall never 
forget his amazed snort at the Greek. Then he kicked up his 
heels and went bolt through a gap in the hedge.’’ In like 
manner, when the grave charge of being human is brought in 
Greek, instead of boldly affirming it, some who know better, 
appearing to think that there must be some evil lurking under 
