assumed by both sides in the controversy between Science and Religion,
that as soon as this that and the other phenomenon has been explained by
means of natural causation, it has thereupon ceased to be ascribable
[directly] to God. The distinction between the natural and the
supernatural has always been regarded by both sides as indisputably
sound, and this fundamental agreement as to ground of battle has
furnished the only possible condition to fighting. It has also furnished
the condition of all the past, and may possibly furnish the condition of
all the future, discomfitures of religion. True religion is indeed
learning her lesson that something is wrong in her method of fighting,
and many of her soldiers are now waking up to the fact that it is here
that her error lies--as in past times they woke up to see the error of
denying the movement of the earth, the antiquity of the earth, the
origin of species by evolution, &c. But no one, even of her captains and
generals, has so far followed up their advantage to its ultimate
consequences. And this is what I want to do. The logical advantage is
clearly on their side; and it is their own fault if they do not gain the
ultimate victory,--not only as against science, but as against
intellectual dogmatism in every form. This can be routed all along the
line. For science is only the organized study of natural causation, and
the experience of every human being, in so far as it leads to dogmatism
on purely intellectual grounds, does so on account of entertaining the
fundamental postulate in question. The influence of custom and want of
imagination is here very great. But the answer always should be to move
the ulterior question--what is the nature of natural causation?

Now I propose to push to its full logical conclusion the consequence of
this answer. For no one, even the most orthodox, has as yet learnt this
lesson of religion to anything like fullness. God is still grudged His
own universe, so to speak, as far and as often as He can possibly be. As