[3] T. Lucretius Carus: De Rerum Natura, Lib. V, 1455--"Paullatim docuit pedetentim progredienteis." [4] Marcus Aurelius Antoninus: Meditations, IX, 28; VI, 37; XI, 1. [5] Andrew D. White: A History of the Warfare of Science with Theology in Christendom, Vol. I, p. 97. [6] Roger Bacon: Epistola de Secretis Operibus Artis et Naturae, et de Nullitate Magiae, Caput IV, in Opera Quaedam Hactenus Inedita, edited by J. S. Brewer, p. 533. [7] Jerome Cardan: De Subtilitate, Liber Decimusseptimus: De artibus, artificiosisque rebus. [8] Edward Winslow: Hypocrisie Unmasked, p. 97. [9] Ibid. [10] Blaise Pascal: Opuscules, Preface to the Treatise on Vacuum, in The Thoughts, Letters and Opuscules of Blaise Pascal, Translated by O. W. Wight, p. 550. [11] Alfred Tennyson: Locksley Hall Sixty Years After. [12] Comte de Saporta: Le Monde des Plantes avant L'Apparition de L'Homme, p. 109. [13] H. Faye: Sur L'Origine du Monde, Chapitre XI, p. 256-7. [14] Joseph McCabe: The End of the World, p. 112. [15] Eduard von Hartmann: Ausgewaehlte Werke, viii, pp. 572-3 (Leipzig, 1904). [16] Joseph McCabe: The End of the World, pp. 116-117. [17] Herbert Spencer: Illustrations of Universal Progress, Chapter I, Progress: Its Law and Cause, p. 58; Social Statics, Part I, Chapter II, The Evanescence of Evil, Sec. 4, p. 78 ff. [18] Louis Bertrand: Saint Augustin, p. 342. LECTURE II THE NEED FOR RELIGION I One of the first effects of the idea of progress, whose development our last lecture traced, has been to increase immeasurably man's self reliance and to make him confident of humanity's power to take care of itself. At the heart of the idea of progress is man's new scientific control over life, and this new mastery, whereby the world seems ready to serve the purposes of those who will learn the laws, is the dominant influence in both the intellectual and practical activities of our age. That religion, in consequence, should seem to many of minor import, if not quite negligible, and that men, trusting themselves, their knowledge of law, their use of law-abiding forces, their power to produce change and to improve conditions, should find less need of trusting any one except themselves, was inevitable, but for all that it is fallacious. Already we have seen that a stumbling and uneven progress, precarious and easily frustrated, taking place upon a transient planet, goes but a little way to meet those elemental human needs with which religious faith has dealt. In our present lecture we propose a more specific consideration of this abiding necessity of religion in a progressive world.