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sign of constructing a compact and durable unity. Neither from the side of religion, nor from that of science, could such a proposal find countenance. Bach must work from its own basis, the one from Revelation, the other from Nature. Each must go on its own course of development and active service, unaided and undeterred by the other. And from age to age in the world's progress it must continue part of the task connected with intelligent existence, to go from one to the other, in search of the lines of harmony. From both sides must come an impulse to this search for agreement. From the scientific side, by an intellectual necessity, for all intelligent research. presses on towards unity in a complete conquest of the region of investigation, pushing out in distinct lines with full conviction of the harmony of being, and of conclusions expressing so much of this harmony as has been definitely ascertained. And what is no less certain, though not so freely admitted, all investigation as to the laws of existence, even that which proclaims confidence only in observation, with inference from what it discloses, is urging the human mind onward to a higher range of questions as to existence beyond observation, and the causes of things visible. Impotent in the extreme has been the voice of a "positive" philosophy, denouncing the search for causes, sounding its trumpet call to rally all divisions of scientific workers to search exclusively for facts, as if such workers were but a band of quarrymen, boring, blasting, and gathering up shattered fragments of rock. For facts must science ever search; with nothing short of ascertained facts can it be satisfied; but, having found them, it must classify and harmonize, seeking for the laws which regulate their occurrence, and for the causes by which they may be rationally explained.

On the other hand, from the sphere of religion must ever arise a powerful impulse to seek harmony of conviction with the verified results of scientific research. This may be expected to prove a more urgent and practical necessity than that which operates from within the region of science. The belief in a personal Deity, as the source of all dependent existence, and the controller of all, leads by a necessity both intellectual and spiritual to a search for order in all things, and a harmony of the universe. Viewed only as an intellectual discipline,—and this is an important though partial view of it,— religion develops what may be described as the intellectual instinct, craving for knowledge, with expectation of order and harmony everywhere, and with prospect of ample reward for patient research. Religion, beginning with the conception of a transcendent Being,—seeing in finite existence a creation and a cosmos,—gives more powerful stimulus to search for harmony of truth, than can be said to spring from science. The latter by the necessity of its procedure begins by contracting thought in order to concentrate, and is apt to encourage its most devoted servants to work on isolated divisions of existence, relegating to a distant future the greater and more puzzling task of contemplating the harmony of all sciences. It is, then, by pressing into view an urgext practical and personal need, that religion may be said in the history of individual life to contribute the strongest motive power towards such intellectual effort as is concerned with the harmonizing of all truth. This will appear in personal experience according to the intellectual activity of the individual, under the requirements of his religious life, and in study of all that belongs to the system of the universe. This being recognized and avowed, as following from the very nature of religion, it devolves on the Church in all its divisions,—the brotherhood of believers,—to manifest a genuine and profound interest in the progress of science, making felt in the world the full influence of the spirit, at once scientific and religious, which seeks to discover and demonstrate the harmony of created existence.



r I ""HERE have been within quite recent times conflicts as to the relations of science and religion, which have now lost their living interest. All classes greatly affected by current literature, and scientific discussion, whether ranking themselves on the side, of religion, or otherwise, were deeply moved by them. It appeared at the time, as if some new position were to be marked off, destined to affect our whole conception of the government of the universe. The expectation was not verified; public interest died away; and preparations for conflict were abandoned, on account of the unexpected discovery that there was nothing to fight about.

It is a wise rule affecting our busy life, crowded with present-day duties, that we allow subjects quietly to drop out of view •which have lost living interest. But this wise

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