of God and the world, philosophic aberrations not yet extinct.
In the second chapter it affirms that the existence of God can certainly be known by the works of the visible creation. He has given us evidence enough, and reason to collect that evidence. This certainty of our natural reason may be called the infallibility of the natural order. God has so manifested Himself in creation that the reason in a normal state may come to know His existence, His power and divinity. This infallible certainty is the foundation of the moral life of man. St. Paul says that they who know not God by the things which are made are inexcusable. But they would not be inexcusable if God could not be known by the light of reason. And if in this knowledge the reason could be deceived—that is, if it were not certain—then there could be no moral obligation upon the conscience to believe. The atheist, pantheist, and sceptic, would all be excused for their doubt and unbelief. But if the existence and moral character of God be doubtful, the basis of all morals is doubtful too. Lex dubia non obligat. No Council of the Church has hitherto ever been compelled to make such a definition as this, for no age of the Christian world has yet so far departed from the theism which, from the beginning of the world under all perversions and corruptions, has pervaded mankind. It may be
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