There are two worlds of knowledge,--the outward world, which is perceived through the senses, and which belongs to physical science, and the inward world, perceived by the nobler reason, and from which a celestial light streams in, irradiating the mind through all its powers. Religion and science are not opposed, though different; their spheres are different, though not to be divided. Each is supreme in its own region, but each needs the help of the other in order to do its own work well. Professor Tyndall claims freedom of discussion and inquiry for himself and his scientific brethren, and says he will oppose to the death any limitation of this liberty. He need not be anxious on this point. Religious faith has already fought this battle, and won for science as well as for itself perfect liberty of thought. The Protestant churches may say, "With a great sum obtained we this freedom." By the lives of its confessors and the blood of its martyrs has it secured for all men to-day equal rights of thought and speech. What neither Copernicus, Kepler, nor Galileo could do was accomplished by the courage of Martin Luther, John Calvin, John Knox, and Oliver Cromwell. And now the freedom they obtained by such sacrifices we inherit and enjoy: "We are free-born." We may be thankful that in most countries to-day no repression nor dictation prevents any man from expressing his inmost thought. We are glad that the most rabid unbelief and extreme denial can be spoken calmly in the open day. This is one great discovery of modern times, that errors lose half their influence when openly uttered. We owe this discovery to the Reformation. The reformers made possible a toleration much larger than their own; unwittingly, while seeking freedom for their own thoughts, they won the same freedom for others, who went farther than they. They builded better than they knew. * * * * * Professor Tyndall's address is tranquil yet earnest, modest, and manly. But its best result is, that it shows us the impotence of the method of sensation to explain the mystery of the universe. It has shown us clearly the limitations of "the understanding judging by sense"--shown that it sees our world clearly, but is blind to the other. It can tell every blade of grass, and name every mineral; but it stands helpless and hopeless before the problem of being. Science and religion may each say with the apostle, "We know in part and prophesy in part." Together and united, they may one day see and know the whole. LAW AND DESIGN IN NATURE[22] In the paper which opens this discussion on "Law and Design in Nature," Professor Newcomb announces in a single sentence a proposition, the truth or falsehood of which, he tells us, is "the sole question presented for discussion in the present series of papers."