e the backwoodsman, who fells the
forest and takes out the stumps in order to plant a wholly different crop;
but like the nurseryman, who grafts a native stock with a better fruit.
They were already ignorantly worshipping the true God. What the apostle
proposed to do was to enlighten that ignorance by showing them who that
true God was, and what was his character. In his subsequent remarks,
therefore, he does not teach them that there is one Supreme Being, but he
_assumes_ it, as something already believed. He assumes him to be the
creator of all things; to be _omnipotent_,--"the Lord of heaven and
earth"; _spiritual_,--"dwelleth not in temples made with hands";
_absolute_,--"not needing anything," but the source of all things. He says
this, as not expecting any opposition or contradiction; he reserves his
criticisms on their idolatry for the end of his discourse. He then states,
quite clearly, that the different nations of the world have a common
origin, belong to one family, and have been providentially placed in space
and time, that each might seek the Lord in its own way. He recognized in
them a power of seeking and finding God, the God close at hand, and in
whom we live; and he quotes one of their own poets, accepting his
statement of God's fatherly character. Now, it is quite common for those
who deny that there is any truth in heathenism, to admire this speech of
Paul as a masterpiece of ingenuity and eloquence. But he would hardly have
made it, unless he thought it to be true. Those who praise his eloquence
at the expense of his veracity pay him a poor compliment. Did Paul tell
the Athenians that they were worshipping the true God _when they were
not_, and that for the sake of rhetorical effect? If we believe this
concerning him, and yet admire him, let us cease henceforth to find fault
with the Jesuits.

No! Paul believed what he said, that the Athenians were worshipping the
true God, though ignorantly. The sentiment of reverence, of worship, was
lifting them to its true object. All they needed was to have their
understanding enlightened. Truth he placed in the heart rather than the
understanding, but he also connected Christianity with Polytheism where
the two religions touched, that is, on their pantheistic side. While
placing God _above_ the world as its ruler, "seeing he is Lord of heaven
and earth," he placed him _in_ the world as an immanent presence,--"in him
we live, and move, and have our being." And af