It is a point worthy of special note that the proclamation of this truth has always come from science rather than from religion. Its general acceptance by thinkers is based upon the universal failure of a universal experiment. The statement, therefore, that the natural man discerneth not the things of the spirit, is never to be charged against the intolerance of theology. There is no point at which theology has been more modest than here. It has left the preaching of a great fundamental truth almost entirely to philosophy and science. And so very moderate has been its tone, so slight has been the emphasis placed upon the paralysis of the natural with regard to the spiritual, that it may seem to some to have been intolerant. No harm certainly could come now, no offence could be given to science, if religion asserted more clearly its right to the spiritual world. Science has paved the way for the reception of one of the most revolutionary doctrines of Christianity; and if Christianity refuses to take advantage of the opening it will manifest a culpable want of confidence in itself. There never was a time when its fundamental doctrines could more boldly be proclaimed, or when they could better secure the respect and arrest the interest of Science. To all this, and apparently with force, it may, however, be objected that to every man who truly studies Nature there is a God. Call Him by whatever name--a Creator, a Supreme Being, a Great First Cause, a Power that makes for Righteousness--Science has a God; and he who believes in this, in spite of all protest, possesses a theology. "If we will look at things, and not merely at words, we shall soon see that the scientific man has a theology and a God, a most impressive theology, a most awful and glorious God. I say that man believes in a God who feels himself in the presence of a Power which is not himself, and is immeasurably above himself, a Power in the contemplation of which he is absorbed, in the knowledge of which he finds safety and happiness. And such now is Nature to the scientific man."[59] Such now, we humbly submit, is Nature to the very few. Their own confession is against it. That they are "absorbed" in the contemplation we can well believe. That they might "find safety and happiness" in the knowledge of Him is also possible--if they had it. But this is just what they tell us they have not. What they deny is not a God. It is the correspondence. The very confession of the Unknowable is itself the dull recognition of an Environment beyond themselves, and for which they feel they lack the correspondence. It is this want that makes their God the Unknown God. And it is this that makes them _dead_.