Now I propose to push to its full logical conclusion the consequence of this answer. For no one, even the most orthodox, has as yet learnt this lesson of religion to anything like fullness. God is still grudged His own universe, so to speak, as far and as often as He can possibly be. As examples we may take the natural growth of Christianity out of previous religions; the natural spread of it; the natural conversion of St. Paul, or of anybody else. It is still assumed on both sides that there must be something inexplicable or miraculous about a phenomenon in order to its being divine. What else have science and religion ever had to fight about save on the basis of this common hypothesis, and hence as to whether the causation of such and such a phenomenon has been 'natural' or 'super-natural.' For even the disputes as to science contradicting scripture, ultimately turn on the assumption of inspiration (supposing it genuine) being 'super-natural' as to its causation. Once grant that it is 'natural' and all possible ground of dispute is removed. I can well understand why infidelity should make the basal assumption in question, because its whole case must rest thereon. But surely it is time for theists to abandon this assumption. The assumed distinction between causation as natural and super-natural no doubt began in superstition in prehistoric time, and throughout the historical period has continued from a vague feeling that the action of God must be mysterious, and hence that the province of religion must be within the super-sensuous. Now, it is true enough that the finite cannot comprehend the infinite, and hence the feeling in question is logically sound. But under the influence of this feeling, men have always committed the fallacy of concluding that if a phenomenon has been explained in terms of natural causation, it has thereby been explained _in toto_--forgetting that it has only been explained up to the point where such causation is concerned, and that the real question of ultimate causation has merely been thus postponed. And assuredly beyond this point there is an infinitude of mystery sufficient to satisfy the most exacting mystic. For even Herbert Spencer allows that in ultimate analysis all natural causation is inexplicable. Logically regarded the advance of science, far from having weakened religion, has immeasurably strengthened it. For it has proved the uniformity of natural causation. The so-called natural sphere has increased at the expense of the 'super-natural.' Unquestionably. But although to lower grades of culture this always seems a fact inimical to religion, we may now perceive it is quite the reverse, since it merely goes to abolish the primitive or uncultured distinction in question.