Then, in the third place, the primary question in religion is immediately and inseparably connected with the ultimate question of science. Does the world explain itself, or does it lead the mind above and beyond itself? Science cannot but suggest this question; religion is an answer to it. When the phenomena of the world have been classified, the connections between them traced, their laws ascertained, science may, probably enough, have accomplished all that it undertakes--all that it can perform; but is it certain that the mind can ascend no further? Must it rest in the recognition of order, for example, and reject the thought of an intelligence in which that order has its source? Or, is this not to represent every science as leading us into a darkness far greater than any from which it has delivered us? Granting that no religious theory of the world can be accepted which contradicts the results established by the sciences, are we not free to ask, and even bound to ask--Do these results not, both separately and collectively, imply a religious theory of the world, and the particular religious theory, it may be, which is called theism? Are these results not the expressions of a unity and order in the world which can only be explained on the supposition that material nature, organic existences, the mind and heart of man, society and its history, have originated in a power, wisdom, and goodness not their own, which still upholds them, and works in and through them? The question is one which may be answered in various ways, and to which the answer may be that it cannot be answered; but be the answer that or another--be the answer what it may--obviously the question itself is a great one,--a greater than any science has ever answered--one which all science raises, and in the answering of which all science is deeply interested. No scientific man can be credited with much insight who does not perceive that religious theory has an intimate and influential bearing on science. There are religious theories with which science cannot consistently coexist at all. Where fetichism or polytheism prevails, you cannot have science with its pursuit of general laws. A dualistic religion must, with all the strength it possesses, oppose science in the accomplishment of its task--the proof of unity and universal order. Even when the conception of One Creative Being is reached, there are ways of thinking of His character and agency which science must challenge, since they imperil its life and retard its progress. The medieval belief in miracles and the modern belief in law cannot be held by the same mind, and still less by the same society.