This is equally true of rationalistic infidelity and atheistic materialism.

In the darkness which surrounds them, they are confronted evermore by despair, by which, though resisted again and again, they must at length be overborne. The spirit of the times, so far forth as divorced from Christ, is one of spiritual unrest and despair.

This appears in literature and science, as well as in morals and religion. But faith, saving faith in Christ, gives rest the rest of a liberated soul-a rest at once intellectual (for they that do his will know of the doctrine) and spiritual-repose in God as a Father, in Christ as a Saviour, in the Holy Ghost as a purifier, in the Scriptures as the word of truth making wise unto salvation. They which have believed do enter into rest.

In its complete exercise, then, as saving trust in the Redeemer faith assumes exalted prerogative. It commends to the human reason the highest guide, even the divine; the loftiest motives, even those that are infinite and eternal; an infallible rule for belief and life, even the inspired Scriptures; an Almighty Saviour, even Jesus; an unfailing witness, companion and comforter, even the Holy Ghost. By rightful prerogative higher than the human it secures for man all the blessings of salvation, and

from man humble and hearty obedience. It prompts to this obedience by presenting a faultless model, even the perfect Christ, tempted in all points like as we are, yet without sin, leaving us an example that we should follow his steps; a divine friend whom it behooved to be made like unto his brethren that he might be a merciful and faithful high priest; stooping to our low estate that he might redeem us. from the curse of the law and lift us with himself to the throne of his divine majesty; encouraging us to overcome and sit with him in his throne, as he also overcame and is set down with the Father in his throne. Rev. iii. 21.

In the light of revelation, faith evermore cheers the soul with divine promise, begetting patience in sorrow, waiting for God-strength in weakness, resting on God--courage in danger, trusting in God -diligence in business, serving the Lord-peace, victory even in death, through our Lord Jesus Christ.

CHAPTER V.

ADMISSIONS OF PHILOSOPHICAL SCEPTICISM.

PHILOSOPHICAL scepticism, not content with

occupying the neutral ground of doubt, prefers to be polemic. Studiously avoiding the defensive, it adopts an aggressive policy. Affecting the hauteur of positivism, it boasts that along its march lie tattered creeds and theologians slain. By this dialectic legerdemain it has been wont to divert critical attention from itself, and impose the burden of proof upon Christian theism.

Christianity has never shirked the burden of proof. The Master assumed it, as a divine Teacher pointing to divine credentials, saying: "Go and show John again those things which ye do hear and see: The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them" (Matt. xi. 4. 5). "The works that I do in my Father's name, they bear witness of me" (John x. 25). “If I do not the works

of my Father, believe me not. But if I do, though ye believe not me, believe the works (John x. 37, 38).

The apostles, as they proclaimed the gospel of Christ, accepted the burden of proof. Peter declares: "We have not followed cunningly devised fables, . . . . . but were eye-witnesses of his majesty.. The voice which came from heaven we heard when we were with him in the holy mount " (2 Pet. i. 16, 17, 18). "We speak that we do know, and testify that we have seen" (John iii. 11). And they charged the disciples, "Be ready always to give an answer to every man that asketh you a reason of the hope that is in you" (1 Pet. iii. 15).

But while Christianity, in the spirit of the Master, is always ready to take the burden of proof, and frankly answer the inquiries of every candid mind, it has a logical and a moral right, after eighteen hundred years of recognition by the best and the most intelligent individuals and nations-it has a right to claim the presumption in its favor, to challenge the strength of its modern adversary, and put philosophic scepticism upon the defensive. The inevitable reply to this challenge is the acknowledged inability to prove that there is no God. This acknowledgment, however reluctant, is universal. The attempt, persistent and repeated, has

issued not in demonstration, but in denial, supported evermore by negative premises, like the assertion of La Place, that no God could be seen within the range of his telescope. But, as every logician knows, negative premises prove nothing. The telescope of La Place could not survey the universe; and if it could, yet would it discern only material bodies, which appear in space. God is not such a being. The telescope of La Place could not detect the mind even of its maker, much less of Him who created the heavens and the earth. Neither the telescope nor the microscope can detect mind and thought. Such denials are only argumenta ad ignorantiam. This first admission of philosophical scepticism is fundamental, and reveals its essential weakness, and yields to theism a matchless advantage both for attack and for defence.

But the admission is not exhausted with this statement. The very attempt to prove that there is no God has been rebuked by the school of sceptics as unauthorized and rash. The latest attempt of this kind, that of the intrepid Dr. Büchner, is referred to by the Westminster Review (Oct. 1872) in the following words of friendly, but significant warning: "Dr. Büchner seems to overstep the limits of scientific argument, in that he endeavors to prove the Unknowable [Herbert Spencer's nomenclature]