And the philosophers and distinguished men of science with whom of late he had frequently enjoyed the opportunity of becoming acquainted, what were their views? They differed among themselves: did any of them agree with him? How they accounted for every thing except the only point on which man requires revelation! Chance, necessity, atomic theories, nebular hypotheses, development, evolution, the origin of worlds, human ancestry—here were high topics, on none of which was there lack of argument; and, in a certain sense, of evidence; and what then? There must be design. The reasoning and the research of all philosophy could not be valid against that conviction. If there were no design, why, it would all be nonsense; and he could not believe in nonsense. And if there were design, there must be intelligence; and if intelligence, pure intelligence; and pure intelligence was inconsistent with any disposition but perfect good. But between the all-wise and the all-benevolent and man, according to the new philosophers, no relations were to be any longer acknowledged. They renounce in despair the possibility of bringing man into connection with that First Cause which they can neither explain nor deny. But man requires that there shall be direct relations between the created and the Creator; and that in those relations he should find a solution of the perplexities of existence. The brain that teems with illimitable thought, will never recognize as his creator any power of Nature, however irresistible, that is not gifted with consciousness. Atheism may be consistent with fine taste, and fine taste under certain conditions may for a time regulate a polished society; but ethics with atheism are impossible; and without ethics no human order can be strong or permanent. The Church comes forward, and, without equivocation, offers to establish direct relations between God and man. Philosophy denies its title, and disputes its power. Why? Because they are founded on the supernatural. What is the supernatural? Can there be any thing more miraculous than the existence of man and the world?—any thing more literally supernatural than the origin of things? The Church explains what no one else pretends to explain, and which, every one agrees, it is of first moment should be made clear. The clouds of a summer eve were glowing in the creative and flickering blaze of the vanished sun, that had passed like a monarch from the admiring sight, yet left his pomp behind. The golden and amber vapors fell into forms that to the eye of the musing Lothair depicted the objects of his frequent meditation. There seemed to rise in the horizon the dome and campaniles and lofty aisles of some celestial fane, such as he had often more than dreamed of raising to the revealed author of life and death. Altars arose and sacred shrines, and delicate chantries and fretted spires; now the flashing phantom of heavenly choirs, and then the dim response of cowled and earthly cenobites: