The history of recent doubt has brought before us some whose minds doubt wholly of the supernatural. In the case of a few of these, but only of a few, the doubt has passed into positive unbelief; their convictions have become so fixed that they manifest a fierce spirit of proselytism, and can dare to point the finger of scorn at those who still believe in the unseen and supernatural relations of God to the human soul. Between these and religious men the struggle is internecine. We can have no sympathy with them: we can rejoice that they retain a moral standard, where they have rejected many of the most potent motives which support it; but must tremble lest their unbelief end in thorough animalism; lest Epicureanism be their final philosophy. But there are many more whose tone is that of sadness, not of scorn; the temper of Heracleitus, not Democritus; whose souls feel the longing want which nothing but communion with a Father in heaven can supply, but who are so clouded with doubt, and retain so faint a hold on the thought of God’s interference, and on the reality of the supernatural, that they are unable to soar on the wings of faith beyond the natural, either material or spiritual, up to the throne of God. The history of such men generally tells of some mighty mental convulsion, which has driven them from their anchor-ground of belief. Sometimes the study of science, as it is seen gradually to absorb successive ranges of phenomena into the regular operation of universal law, until it removes God far away, and creation seems to move on without His interference, has been the cause:—in other cases philanthropic pity, musing on the sad catastrophes which daily occur, when the happiness and lives of innocent human beings are for ever destroyed by the stem unyielding action of nature’s laws, leading the heart to doubt God’s nearness, and the fact of a special Providence:—in other cases again, the study of the human mind in history, and the perception of the manner in which the gradual growth of knowledge seems to lessen the region of the supernatural, until the mind doubts whether the supernatural itself is not the mere _idolum tribûs_, a mere giving objective being to a subjective idea, a truth relative merely to a particular stage of civilization. Such causes as these, producing a convulsion of feeling, may form the sad occasion from which the soul dates its loss of the grasp which it has heretofore had over the belief of God’s nearness, and of religion; and mark the moment from which it has gradually doubted whether anything exists save eternal law; or whether a personal Deity, if he exist, really communes with man; whether, in short, religion be anything but duty, and Christianity anything but the noble type of it to which one branch of the Semitic people was happy enough to attain.