This is not the place to discuss the bearings of science on religion[51]; but I think it is a place where one may properly point out the limits within which no such bearings obtain. Now, from what has just been said, it will be apparent that I am not going to minimise the change which has been wrought. On the contrary, I believe it is only stupidity or affectation which can deny that the change in question is more deep and broad than any single previous change in the whole history of human thought. It is a fundamental, a cosmical, a world-transforming change. Nevertheless, in my opinion, it is a change of a non-theistic, as distinguished from an a-theistic, kind. It has rendered impossible the appearance in literature of any future Paley, Bell, or Chalmers; but it has done nothing in the way of negativing that belief in a Supreme Being which it was the object of these authors to substantiate. If it has demonstrated the futility of their proof, it has furnished nothing in the way of disproof. It has shown, indeed, that their line of argument was misjudged when they thus sought to separate organic nature from inorganic as a theatre for the special or peculiar display of supernatural design; but further than this it has not shown anything. The change in question therefore, although greater in degree, is the same in kind as all its predecessors: like all previous advances in cosmological theory which have been wrought by the advance of science, this latest and greatest advance has been that of revealing the constitution of nature, or the method of causation, as everywhere the same. But it is evident that this change, vast and to all appearance final though it be, must end within the limits of natural causation itself. The whole world of life and mind may now have been annexed to that of matter and energy as together constituting one magnificent dominion, which is everywhere subject to the same rule, or method of government. But the ulterior and ultimate question touching the nature of this government as mental or non-mental, personal or impersonal, remains exactly where it was. Indeed, this is a question which cannot be affected by _any_ advance of science, further than science has proved herself able to dispose of erroneous arguments based upon ignorance of nature. For while the sphere of science is necessarily restricted to that of natural causation which it is her office to explore, the question touching the _nature of this natural causation_ is one which as necessarily lies without the whole sphere of such causation itself: therefore it lies beyond any possible intrusion by science. And not only so. But if the nature of natural causation be that of the highest order of known existence, then, although we must evidently be incapable of conceiving what such a Mind is, at least we seem capable of judging what in many respects it is not. It cannot be more than one; it cannot be limited either in space or time; it cannot be other than at least as