be governed by some all-powerful being, who having created, preserves by an Almighty Power, the beautiful harmony of the universe, and this power MUST BE GOD.

Thus the existence of God is proved, from the subordination of all things to God.

When we consider the depth of the wisdom displayed, in the formation of even the smallest insect of the creation, we are astonished at the beauty and proportion it exhibits: examine attentively a fly, or a leaf; you will discover abundant miracles in their nature, their parts, in the variety of colours, allotment of offices, and correspondence in their several qualities: it is contrary to reason to suppose, all this has been produced by chance, and therefore, we must presume it to have been the effect of the provision made by the Creator of all things, for the government of the world, and that must BE GOD.

Thus the existence of God is proved, by his divine providence.

That the soul is immortal has been admitted by all learned men, we have the authority of Plato. (10 de repub.) Inasmuch, as the soul is a spirit, and immaterial, whose nature does not depend upon the state of our mortal body, we have ample proof, in the aged and infirm, whose minds are frequently more clear, quick, and elastic, than when in the enjoyment of youth, and bodily strength.

Another proof is the insatiable desire of the mind for learning, knowledge, and wisdom: her natural inclination for immaterial objects, being so excessive, that it cannot be satisfied during this life. Hence it is conclusive, that other objects are prepared for the contemplation of the soul in another world, and that the soul of man is immortal: therefore, with Solomon, let us rejoice that, "our soul shall return TO THAT GOD WHO GAVE IT."-Eccl.

The moral philosopher insists, that there is a natural inclination in the heart of man to acknowledge the existence of some deity: that, the most barbarous nations have always confessed some God, although uninstructed by man: thus, when any calamity visits the heathen, they raise their hands and eyes to heaven: sufficiently indicative, that nature itself, has implanted upon the soul of man, the all-important truth, that there exists a Su

preme being: and the experience of ages testify, that sensualists, and those termed atheists, who had the temerity to deny the existence of a God, would at the approach of death exhibit the greatest apprehension of the Divine judgment: as Suetonius relates in the example of Caligula. Zeno, the philosopher, was wont to declare, "that it was a more substantial proof of the existence of a Supreme intelligence, to hear an atheist preach God from the gallows, and ask his forgiveness, than attend to the disputations of all philosophers: inasmuch, that it is more probable that men would then speak the sober truth, who heretofore, through vanity, ambition, sensuality, or dissimulation, had impugned THE EXISTENCE OF GOD."

Thus the existence of God is proved, FROM NATURE ITSELF. Moreover, the philosopher proves that the God who is here acknowledged, can be but one; for if he is God, he must be infinite, and if he be infinite, he can have no equal: he further proves from Lactantius (lib. 2. divin. instit. cap. 2.) that the heathens, when they cursed or prayed, addressed God, not the Gods.

Aristotle, in his book of the world, writes thus, of God: "He is the Father of Gods and men: he is the maker and preserver of all things that are in the world."

Epictetus, who was held in high estimation among the Stoicks, says, "before all things, we must affirm, that there is one God, and that this God governs all, and has providence over all."Epict. apud. Arianum.

Those who desire further examples from the learned in all ages, may consult the first book of St. Cyril, against Julian, the apostate; and the first, and second books, of Lactantius, against the Gentiles.

The first argument of the moral philosopher, is the inclination of all people to believe in a God-head: the instinct of nature to confess it: the power of conscience to fear it: the concurrence of nations to adore it: and the agreement of all the learned and the wise, in applying this God-head not to many, but to one only that made and governs the world.

Thus the existence of God is proved from his unity.

The second argument of the moral philosopher, is, "the last end of man, and of his highest or supreme felicity."

Every thing in this world, has some particular object, together with an innate desire of attaining its end, which desire ceases, when that end is obtained:—thus a stone has a natural propensity to go downward: on the contrary, fire reposes no where except it be restrained, until it ascends above the air, to its natural resting place: and so in other things that are without sense, there is a certain desire conducting them to their end, which having once attained, that appetite reposes of itself.

Thus, the moral philosopher proves, by reason, that the felicity of man is not in this life: he proves also, that our happiness in the life to come must be spiritual, and immaterial. But, can Plato assign the spot whereon it stands? hear his words. "In this it consists, that we be joined to God, who is the pillar, the top, the end of all blessedness." (Plato, in Pœd.) An eminent disciple of Plato's thus expresses himself. "The end to which man tends, is a supreme or sovereign good, and THIS IS GOD HIMSELF."-Plotin. Enu. 1. 1. b. 4. c.

Thus the existence of God is proved by the heathens.

A further argument is deduced, from the consideration of good and evil, of vice and virtue, and the rewards and punishments due to each: for as we every where behold proportion, order, justice, wisdom, and providence, so we may be assured, that the Creator will observe the same order towards mankind.

Man alone, of all created beings, is endowed with reason, free will, and election, to enable him to pursue the path of virtue, or deviate into that of vice; hence, according to the ordinary rules of justice, there must be rewards for the good, and punishment for the wicked, of which none can judge, but THE CREATOR

HIMSELF.

Thus the existence of God is proved by the contemplation of creatures, and the exercise of reason.

P.

CORRESPONDENCE ON THE CONVERSION OF THE HON. AND REV.
GEORGE SPENCER, SON OF LORD SPENCER, TO THE ROMAN
CATHOLIC CHURCH.

(Continued from page 357.)

To the Editor of the Baltimore Gazette.

SIR,-According to my promise, I have had recourse to authentic documents, to discover the real state of the question, with regard to the "THOUSANDS" who, your "Subscriber" took upon himself to say, had forsaken the Catholic Church. In the course of my investigation, the reflection frequently forced itself upon my mind, how easy a thing it is to impose upon the mass of readers on this side the Atlantic! and how melancholy a thing it is, that individuals, who, by their profession, should feel a sacred obligation to represent circumstances in their true colours, labour, it would appear, to mis-state, and to mislead.

But, Mr. Editor, from amid the cloud in which prejudice and malice would fain envelope it, truth will, at length, burst forth, ⚫ like the sun-beams, and the world be illuminated by its splendours. The period is fast approaching, when a new order of things will commence:

"Alter ab integro sæculorum nascitur ordo."

I enter, Sir, upon the "inquiry" into the marvellous conversion of the men of Cavan, who, by the mere "reading of the word of God, without note or comment," became instantaneously metamorphosed into Protestants. By reading! Sir, were your "Subscriber" better conversant with the character of the unfortunate wretches who, by the bribes of Lord Farnham, declared against "Popery," he would retract his assertion. For, it is highly improbable that one out of fifty could read at all—or, granting that they could read, I ask your "Subscriber" in the name of candour and honesty, whether those poor, starving, miserable beings, could find in the bible "without note or comment," that the Catholic religion is false, and the Protestant religion true-you have only to consider what are the principles that constitute a Protestant, and the particular shades that contradistinguish him from the numberless sects around him, to be convinced that this supposition is absurd. But, from the testimonies which I will adduce, you will be able to judge, Sir, whether it was from "reading the word of God" that

some few (not "THOUSANDS") forsook the religion of their Fathers.

I refer your "Subscriber" to the Kilworth Mercantile Chronicle for Sept. 4, 1827, where he will find the following remarks:— "The Arch-Reformer of Cavan expressed these memorable words -in the House of Commons: "if the Catholics increase in their present strength and number, they must be emancipated." Since that period, the Catholics have grown in their growth, and strengthened in their strength. Lord Farnham's intolerance was alarmed at this PRODIGIOUS INCREASE, that indicated a speedy fulfilment of his prophecy: to defeat the salutary measure he adopted the policy of the Founder of Rome-whither fled some of reckless hopes, others from the writhing of poverty, transferred their allegiance from God to Mammon: but the greater part were persons of IRREGULAR HABITS whose lives would dishonour, if possible, the religion they had abandoned. The novelty of the religion they embraced, and the delicacies of Farnham-House, charmed them for a short time-but an upbraiding conscience impelled them to relapse into the old religion, and proclaim the impure means that were employed in that school of hypocrites. Such was the unhappy result of this new fangled religion," &c.

From this passage, Sir, written by an eye-witness to the proceedings of Lord Farnham, your "Subscriber" will judge whether his THOUSANDS abjured "Popery" through divine inspiration, or embraced the established church through the reading of the word of God."

Permit me, now, Sir, to direct your "Subscriber's" attention, by way of contrast, to the following extract from the Cork Chronicle of May, 1828:-"Were we to record every instance" writes the editor, "in which members of the established Church in this city and county give up their all to a conscientious belief in the doctrines of Catholicity, we should have scarcely space even for the heading of our paper."

In the Limerick Chronicle, it is stated, upon "the highest authority," that a married couple of the name of Enright, who some time ago, conformed to the established religion, implored the Rev. Mr. Colt, P. P. to receive them back into the Catholic Church, declaring most solemnly, before a large congregation, that nothing