Here is the difference between a Haeckel and a Phillips Brooks. All the dominant ideas of the one are drawn from existence minus man; all the controlling convictions of the other are drawn from the heights and depths of man's own life. The first approach inevitably leads to irreligion, for Spirit cannot reveal itself except in spirit and until one has found God in man he will not find him in nature. The second as certainly leads to religion, for, as Augustine said, "If you dig deep enough in every man you find divinity." Over against the testimony of the sub-human that there is a mechanistic aspect to the world, stands the unalterable testimony of the human that there is as well an ideal, purposive, and spiritual aspect to the world. Surely the latter brings us nearer to the heart of truth. _We never understand anything except in terms of its highest expression and man is the summit of nature._ Could religion find a voice, therefore, she would wish to speak not in terms of apology but of challenge, when science, assuming all of reality for its field, grows arrogant. Describe the aspect of the world that belongs to you, she would say. I have learned my lesson; your field is yours, and no interference at my hands shall trouble you again. But remember the limitations of your domain--to observe and describe phenomena and to plot their laws. That is an immense task and inexpressibly useful. But when you have completed it, the total result will be as unlike the real world as a medical manikin with his wire nerves and painted muscles is unlike a real man. The manikin is sufficiently correct; everything is truly pictured there--_except life_. So things are as science sees them, but things are more than science sees. Plot then the mechanistic aspect of the world, but do not suppose that you have caught all of truth in that wide-meshed net! When you have said your last word on facts observed and laws induced, man rises up to ask imperious questions with which you cannot deal, to present urgent problems for which no solution ever has been found save Augustine's, "I seek for God in order that my soul may _live_." V