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GOD.
products be the result of purely physical and chemical processes going on in the stomach, intestines, and the like, it is absolutely untrue to say that it is a rule in pature according to which everything must have a maker or manufacturer. The argument is also selfcontradictory with respect to the maker of that supposed world-maker of ours, for, on the supposition that everything must have a maker, we should have a maker of that maker, and another maker of this maker's maker and so forth! There is no escape from this difficulty except by holding that the world-maker is self-existent. But if nature could produce an unmade maker, there is nothing surprising in its producing a world that is self-sufficient and capable of progress and evolution. This simply means that if a creator can be supposed to exist without having been created by any one, it involves no violation of the canons of logic or laws of thought to posit a world which is eternal and indestructible.
We have seen that both the souls and the ultimate units of matter, whether they be called atoms or any. thing else, are devoid of parts and indestructible. Neither could they have been manufactured in any way, for they contain no elements which might be said to have been put together. The case with spirits, which are termed souls in their impure state (notice the distinction between spirit, soul and body, drawn by St. Paul, in 1 Thessalonians, v. 23) is still more striking, for their supposed maker is also a pure Spirit. How can
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