lity of the spirit of man. The Padua University adopted a
system of materialism taught in the works of Alexander, of Aphrodisias.
A form of pantheism known in the philosophy of Averroes soon became a
center of skepticism.

In the latter part of the seventeenth century modern unbelievers began
their assaults. Lord Herbert and Hobbs in England, Spinoza in Holland,
and Bayle in France.

In seventeen hundred and thirteen Anthony Collins published a discourse
for the encouragement of a "clique" called "Free-thinkers." This
discourse was thoroughly answered by Bently. In seventeen hundred and
twenty-seven Woolston made an effort to rationalize the miracles out of
existence, interpreting them after the style of Mr. Strauss. Three years
later Tyndal got out his dialogue called "Christianity as old as the
Creation." The world received in return for this "Butler's Analogy of
Natural and Revealed Religion." In seventeen hundred and thirty-seven
Morgan's "Moral Philosophy" made its appearance, claiming the
sufficiency of the moral law without any other religion. Warburton's
"Divine Legation of Moses" was gotten up in reply to this philosophy.
Thomas Chubb wrote a discourse upon reason, and got out a few other
small tracts denying the utility of prayer, and calling in question the
truth of the Scriptures of both Testaments, in the line of Morgan's
philosophy. Bolingbroke, ignorant of the law, "that the greatest good of
the greatest number is to be sought after," even at the expense of the
lives of a few wicked Canaanites, assailed the justice and the
benevolence of the Bible God after Col Ingersoll's style, and boldly
avowed that the miracles of the New Testament never transpired; said,
"If they did occur they attested the Revelation." Voltaire lived between
1694 and 1788. He made himself busy in France, while Bolingbroke and
Tyndal and Woolston, and Hume and Morgan were at work in England. Then
Didoret, of France, made his appearance upon the stage as a bold
defender of Atheism. Next comes D'Holbach, the leading author of the
"Systeme de la Nature," which came out in 1774. Its object was to strike
down the idea of a God, of an intelligence separate from matter, of
free-will, and of immortality. Didoret and others are accused of
assisting in getting this book before the world. Rousseau lived in those
times, and assailed Christianity after the manner of Hume. To all these
enemies of Christianity we must add Condillac, who originated