The pyramids, temples and palaces of Thebes are monuments of the ancient intellects of our race. Great thinkers only were capable of giving to the world the Vedas, the Apollo Belvidere and the Parthenon. The arts and astronomy of Egypt harmonize very poorly with the idea that modern scientists have all the wisdom and intelligence known in the history of the ages. Among the wonderful characters of olden times we find Epictetus, Josephus, Strabo, Pliny, Seneca, Virgil, Aristotle, Plato, Tacitus, Thucydides and Herodotus.

The "Speculation of Evolution of Species" was advocated among the Greeks six hundred years before the birth of Christ. Two thousand and three hundred years ago the entire system of German philosophy, along with modern pantheism, was advocated by the Buddhists and Brahmins.

In many very important respects the ancients were in advance of us, especially in the arts, and we can not boast of superiority in either letters or philosophy. "The gentlemen of modern materialistic schools do not compare favorably with Plato and Cicero in the elevation and reverence of their opinions." "Science has certainly made some advancement, but where is the warrant for the boasting" of sciolists of modern times?

Buddhists taught the most perfect outline of materialism in general. "They believed in a supreme force, but denied the existence of a Supreme Being. They rejected inquiry into first causes as unscientific," maintaining that facts alone were to be dealt with in all our investigations.

The Brahmin contemplated the moment when his spirit would flow back into the great "Pantheistic Being."

Modern materialists say, "We deal only with facts." "We never speculate." The Buddhists, and the unbelievers who figure so boastingly upon the rostrum in modern times, speak alike. They say: "As many facts and second causes as you please, but ask no questions about first causes; that is unscientific." We should ask no questions (?) about the invisible. They have been very true (?) to their own principles.

There is nothing speculative (?) in the hypothesis that General George Washington was evolved from a crustacean. There never was a more absurd and wild speculation. It is an old speculation. Anaximander, who lived six centuries before Christ, advocated the assumption. His words are the following: "The sun's heat, acting on the original miry earth, produced filmy bladders or bubbles, and these, becoming surrounded with a prickly rind, at length burst open, and as from an egg, animals came forth. At first they were ill-formed and imperfect, but subsequently they elaborated and developed." This has the genuine ring of the language of modern unbelievers.

Christianity, in its beginning, had to encounter this "speculation" along with the current literature and philosophy of a civilization which was semi-barbarous and centuries old, but it triumphed over all, and in the third century it triumphed everywhere. Since that time one effort has been made upon the part of paganism to regain her former strength in the old world. Julian made that effort. He tried to revive and establish the supremacy of pagan thought by the power of the state. Subsequent to this it disappeared in the east, and has only plead for toleration in the west. But the dark ages came on in all their hideousness, and unbelief developed itself about the close of the fifteenth century, all over Europe. Paganism, as the result, was fostered near the bosom of the church. The fifth Lateran Council proclaimed anew the tenet of the imperishability 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 the materialistic philosophy of France.

Gibbon and Paine came into notice after Bolingbroke, and the terrible strife continued. Christianity was pronounced dead, and a prostitute was chosen to impersonate the "Goddess of Reason" in the national convention. God being dethroned in France, we should naturally look there for the "absolute liberty" which unbelievers talk so much about. But how was it? Were the people without a religious nature? Could they think more freely? Were they in any sense better off? No, they "followed the prostitute into the church of 'Notre Dame' in a grand procession and seated her upon the high altar, where she was worshiped by the audience." This was the result of the labors of all the authors to which I have called your attention. It was a wonderful gain? In all the public cemeteries this inscription was read: "Death is an eternal sleep." Cabanis, Destutt de Tracy and Volney close up the seventeenth century, but just about this time the "Critique of Pure Reason," a work which is the bed-rock of modern metaphysics, makes its appearance. According to its teachings there are no realities in the world.

The struggle is passed in England. In France all are dull, drowsy. In Germany all are hungry for the food that satisfies unbelievers. The "Critique of Pure Reason" was followed by the labors of Fitche. He was succeeded by Schelling, and he by Hegel. All forms of torture must be added to this account of the conflict if we would get a glimpse of the strength of the Christian religion and of the religious element in man's nature, from the amount of resistance which they have defied. Eusebius says, "The swords became dull and shattered" under Diocletian. "The executioners became weary and had to relieve each other." This would not look as though Christianity would take the throne in four score years, but it did in spite of all those cruel murders. Through Constantine it became the state religion of the Roman Empire. Paganism crumbled down and Christianity triumphed over all the opposition of the old world. The books of the Old and New Testaments have all been thoroughly tested, over and over in the fiery furnace of criticism, but Christianity still lives to bless the hearts of widows and orphans; to bless the disappointed and disconsolate. To-day there are more Christians in the world than ever before.

What has unbelief to give to the people of our age more than it offered centuries ago? Nothing! Nothing!! Nothing!!!

"There is nothing new under the sun."