tuted about one half of a
work, entitled "Faith in God and Modern Atheism compared, in their
Essential Nature, Theoretic Grounds, and Practical Influence."
Simultaneously with the first issue of that work in Scotland, the five
principal chapters in this volume were published separately, accompanied
with the announcement that _each was complete in itself_. The hint thus
given by the author, has been acted upon by the present publishers. On
examining the whole work, it was found to be divided into four Sections.
Of these, the third was devoted exclusively to "_Modern Atheism_." It
embraced the five chapters already alluded to, together with a general
introduction and four shorter chapters. It appeared, in fact, to be a
complete treatise by itself; and it is now presented to the American
public in the conviction that such a work is peculiarly demanded by the
present state of religious opinion in this country.

The author is one of the most distinguished divines of the Free Church
of Scotland. In 1845, he was appointed Professor of Apologetic Theology
in the New College, Edinburgh; and, on the death of Dr. Chalmers, in
1847, he was translated to the Chair of Systematic Theology thus made
vacant. In the former position, it became his duty to prepare a complete
course of Lectures on Natural Religion. His work on "Faith in God," &c.,
contains, in an altered form, adapted to general readers, the substance
of those Lectures.

Respecting this work, the British press generally has spoken in the
highest terms. The distinguished geologist, Hugh Miller, says, in the
_Edinburgh Witness_: "It is one of, at once, the most readable and
solid which we have ever perused;" and the _News of the Churches_, the
organ of the Free Church, describes it as "a work of which nothing less
can be said than that, both in spirit and substance, style and argument,
it fixes irreversibly the name of its author as a leading classic in the
Christian literature of Britain." An American critic says: "His succinct
analysis of the doctrines held by the various schools of modern atheism
are admirable, and his criticisms on their doctrines original and
profound; while his arguments in defence of the Christian faith against
philosophical objectors are unsurpassed by those of any modern writer.
Clear, vigorous, logical, learned, and strong as a Titan, he fairly
vanquishes all antagonists by pure mental superiority; never
understating their views or evading their ar