Huxley, in _Lay Sermons_, says that faith has been proved a 'cardinal sin' by science. Now, this is true enough of credulity, superstition, &c., and science has done no end of good in developing our ideas of method, evidence, &c. But this is all on the side of intellect. 'Faith' is not touched by such facts or considerations. And what a terrible hell science would have made of the world, if she had abolished the 'spirit of faith' even in human relations. The fact is, Huxley falls into the common error of identifying 'faith' with opinion. Supposing Christianity true, it is very reasonable that faith in the sense already explained should be constituted the test of divine acceptance. If there be such a thing as Christ's winnowing fan, the quality of sterling weight for the discovery of which it is adapted cannot be conceived as anything other than this moral quality. No one could suppose a revelation appealing to the mere intellect of man, since acceptance would thus become a mere matter of prudence in subscribing to a demonstration made by higher intellects. It is also a matter of fact that if Christianity is truthful in representing this world as a school of moral probation, we cannot conceive a system better adapted to this end than is the world, or a better schoolmaster than Christianity. This is proved not only by general reasoning, but also by the work of Christianity in the world, its adaptation to individual needs, &c. Consider also the extraordinary diversity of human characters in respect both of morality and spirituality though all are living in the same world. Out of the same external material or environment such astonishingly diverse products arise according to the use made of it. Even human suffering in its worst forms can be welcome if justified by faith in such an object. 'Ills have no weight, and tears no bitterness,' but are rather to be 'gloried in[56].' It is a further fact that only by means of this theory of probation is it possible to give any meaning to the world, i.e. any _raison d'etre_ of human existence. Supposing Christianity true, every man must stand or fall by the results of his own conduct, as developed through his own moral character. (This could not be so if the test were intellectual ability.) Yet this does not hinder that the exercise of will in the direction of religion should need help in order to attain belief. Nor does it hinder that some men should need more help and others less. Indeed, it may well be that some men are intentionally precluded from receiving any help, so as not to increase their responsibility, or receive but little, so as to constitute intellectual difficulties a moral trial. But clearly, if such things are so, we are inadequate judges.