Nor is the danger confined to the various branches of secular literature: the views of even religious men are not unfrequently modified by it, or painful doubts are created where the head contradicts the heart. In proportion as phenomena are shown not to depend on chance, the misgiving is felt as to the reality of special providence and the value of prayer, in reference to temporal affairs. The sphere for confiding petitions is felt to be narrowed; and miracles, instead of becoming an evidence for religion, become a difficulty. Even where fundamental difficulties, such as these, do not sap the religious life, the belief that the inspiration of the sacred books guarantees the truth of the views of physical science, the cosmogony, physiology, ethnology, and chronology, contained therein, creates a further body of difficulties,(908) less fundamental but more painful, because founded on the apparent want of harmony of scripture with the progressive discoveries of natural science. While these are the species of temptations to unbelief which appertain to one source of opinions, viz. that which relies upon sensation as the ultimate test of truth; doubts similar in character, though different in cause, manifest themselves in that portion of our literature which appeals for its proof to the faculty of insight, and which believes in mental sources of information which are independent of sensation. If the one tends towards atheism, or to a deism in which the world is viewed as a machine; the other tends towards pantheism or to naturalism, wherein no opportunity for interposition by miraculous revelation is retained, but the inner consciousness of man is regarded as able to create a religion. The former class of views belongs to minds accustomed to experimental science; this to those which are conversant with spiritual or æsthetic subjects: the former expresses itself in the region of science, and tempts men of thought; the latter expresses itself rather in the region of literature, and tempts men of sentiment. One writer, a prince in the region of letters,(909) may be adduced, many of whose works imply, directly or indirectly, a mode of viewing the world and society contrary to that which is taught in Christianity. He is the highest type of the antagonist position which literature now assumes in reference to the Christian faith, and which finds some parallel in the contest which occurred in Julian’s time, and at the Renaissance.