ht,' as unquestionably is the existence of matter, there would be
no need of 'Demonstrations of the existence of God,' no need of
arguments _a priori_ or _a posteriori_ to establish that existence.
Saint John was right; 'No man hath seen God at any time,' to which 'open
confession' he might truly have added, 'none ever will,' for the unreal
is always unseeable. Yet have 'mystery men' with shameless and most
insolent pertinacity asserted the existence of God while denying the
existence of matter.

Define your terms, said Locke. Atheists do so, and where necessary
insist upon others following the philosophic example. On this account
they are 'ugly customers' to Priests, who, with exceptions, much dislike
being called upon to explain their idealess language. Ask one to define
the word God and you stagger him. If he do not fly into a passion deem
yourself fortunate, but as to an intelligible definition, look for
nothing of the sort. He can't furnish such definition however disposed
to do so. The incomprehensible is not to be defined. It is difficult to
give an intelligible account of an 'Immense Being' confessedly
mysterious, and about whom his worshippers admit they only know, they
know nothing, except that

'He is good,
And that themselves are blind.'

Spinoza said, _of things which have nothing in common, one cannot be the
cause of the other;_ and to the Author of this Apology, it seems
eminently unphilosophic to believe a Being having nothing in common with
anything, capable of creating or causing everything. 'Only matter can be
touched or touch;' and as the Christian's God is not material, his
adorers are fairly open to the charge of superstition. An unknown Deity,
without body, parts or passions, is of all idols the least tangible; and
they who pretend to know and reverence him, are deceived or deceivers.
Knowledge of, and reverence for an object, imply, the power of
conceiving that object; but who is able to conceive a God without body,
parts, or passions?

In this Christian country where men are expected to believe and called
'infidel' if they cannot believe in a 'crucified Saviour,' it seems
strange so much fuss should be made about his immateriality. All but
Unitarian Christians hold as an essential article of faith, that in him
dwelt the fulness of the Godhead bodily, in other words, that our
Redeemer and our Creator; though two persons are one God. It is true
that Div