"England's thinkers are again beginning to see, what they had only temporarily forgotten, that the difficulties of metaphysics lie at the root of all science."--J. S. MILL. The most sharply defined issue between Science and Religion--in fact, the only real issue at the present time--is in regard to the doctrine of Special Providence and the efficacy of Prayer. These are not in reality two distinct questions: they are but opposite phases of one and the same question. The doctrine of special providence is the _theoretic_ aspect, and the doctrine of the efficacy of prayer is the _practical_ aspect of the Christian doctrine of the relation of God to nature and man. We can not, therefore, discuss the practical question apart from the theoretic; neither can we reach any decisive conclusions in regard to either unless we start with clear and well-defined conceptions of the fundamental relations between God and nature, and between God and man. We shall assume the existence of God as the common postulate of all religion and of all philosophy. If this be denied, then all discussion of the present question is useless, because we have no common starting-point. But it will not be denied, we think, that the vast majority of scientific men are agreed that the idea of God is the necessary presupposition of all those branches of science which concern themselves with "genetic problems"--that is, with problems of origin; and which, strictly speaking, are not problems of science, but of philosophy. These scientists may not all choose to employ the term "God," but they will all recognize, with Mr. Spencer, the existence of "an unconditioned Cause" as "the ultimate of all ultimates," and they will admit with him that the First Cause must be infinite, absolute, and perfect, "including within itself all power and transcending all law."[405] Mr. Spencer calls this idea of a First Cause "a datum of consciousness;" and he asserts that this "inexpugnable consciousness, in which religion and philosophy are at one with common-sense, is likewise that on which all exact science is founded."[406] Taking this fundamental presupposition as generally conceded--namely, the existence of a Power which is unoriginated and independent; a Power which is conscious of itself and determines itself; a Power which transcends all law and is the source of all law--the question at issue may be thus stated--_Have our prayers any influence with this Power?_ Can they in any way affect the Divine feeling and action toward us? Do they have any indirect influence upon that succession of events in nature and history which is effectuated and determined by that Supreme Power? This is the real question at issue between science and religion.