I am speaking of evils, which in their intensity and breadth are peculiar to these times. But I have not yet spoken of the root of all these falsehoods—the root as it ever has been, but hidden; but in this age exposed to view and unblushingly avowed—I mean, that spirit of infidelity itself which I began by referring to as the great evil of our times, though of course when I spoke of the practical force of the objections which we constantly hear and shall hear made to Christianity, I showed it is from this spirit that they gain their plausibility. The elementary proposition of this new philosophy which is now so threatening is this—that in all things we must go by reason, in nothing by faith, that things are known and are to be received so far as they can be proved. Its advocates say, all other knowledge has proof—why should religion be an exception? And the mode of proof is to advance from what we know to what we do not know, from sensible and tangible facts to sound conclusions. The world pursued the way of faith as regards physical nature, and what came of it? Why, that till three hundred years ago they believed, because it was the tradition, that the heavenly bodies were fixed in solid crystalline spheres and moved round the earth in the course of twenty-four hours. Why should not that method which has done so much in physics, avail also as regards that higher knowledge which the world has believed it had gained through revelation? There is no revelation from above. There is no exercise of faith. Seeing and proving is the only ground for believing. They go on to say, that since proof admits of degrees, a demonstration can hardly be had except in mathematics; we never can have simple knowledge; truths are only probably such. So that faith is a mistake in two ways. First, because it usurps the place of reason, and secondly because it implies an absolute assent to doctrines, and is dogmatic, which absolute assent is irrational. Accordingly you will find, certainly in the future, nay more, even now, even now, that the writers and thinkers of the day do not even believe there is a God. They do not believe either the object—a God personal, a Providence and a moral Governor; and secondly, what they do believe, viz., that there is some first cause or other, they do not believe with faith, absolutely, but as a probability.