Furthermore, the physiologist finds life to be as dependent for its
manifestation on particular molecular arrangements as any physical or
chemical phenomenon; and, wherever he extends his researches, fixed
order and unchanging causation reveal themselves, as plainly as in the
rest of Nature.

Nor can I find that any other fate has awaited the germ of Religion.
Arising, like all other kinds of knowledge, out of the action and
interaction of man's mind, with that which is not man's mind, it has
taken the intellectual coverings of Fetishism or Polytheism; of Theism
or Atheism; of Superstition or Rationalism. With these, and their
relative merits and demerits, I have nothing to do; but this it is
needful for my purpose to say, that if the religion of the present
differs from that of the past, it is because the theology of the present
has become more scientific than that of the past; because it has not
only renounced idols of wood and idols of stone, but begins to see the
necessity of breaking in pieces the idols built up of books and
traditions and fine-spun ecclesiastical cobwebs: and of cherishing the
noblest and most human of man's emotions, by worship "for the most part
of the silent sort" at the altar of the Unknown and Unknowable.

Such are a few of the new conceptions implanted in our minds by the
improvement of natural knowledge. Men have acquired the ideas of the
practically infinite extent of the universe and of its practical
eternity; they are familiar with the conception that our earth is but an
infinitesimal fragment of that part of the universe which can be seen;
and that, nevertheless, its duration is, as compared with our standards
of time, infinite. They have further acquired the idea that man is but
one of innumerable forms of life now existing in the globe, and that the