How much of the Spiritual World is covered by Natural law we do not propose at present to inquire. It is certain, at least, that the whole is not covered. And nothing more lends confidence to the method than this. For one thing, room is still left for mystery. Had no place remained for mystery it had proved itself both unscientific and irreligious. A Science without mystery is unknown; a Religion without mystery is absurd. This is no attempt to reduce Religion to a question of mathematics, or demonstrate God in biological formulae. The elimination of mystery from the universe is the elimination of Religion. However far the scientific method may penetrate the Spiritual World, there will always remain a region to be explored by a scientific faith. "I shall never rise to the point of view which wishes to 'raise' faith to knowledge. To me, the way of truth is to come through the knowledge of my ignorance to the submissiveness of faith, and then, making that my starting place, to raise my knowledge into faith."[18]
Lest this proclamation of mystery should seem alarming, let us add that this mystery also is scientific. The one subject on which all scientific men are agreed, the one theme on which all alike become eloquent, the one strain of pathos in all their writing and speaking and thinking, concerns that final uncertainty, that utter blackness of darkness bounding their work on every side. If the light of Nature is to illuminate for us the Spiritual Sphere, there may well be a black Unknown, corresponding, at least at some points, to this zone of darkness round the Natural World.
But the final gain would appear in the department of Theology. The establishment of the Spiritual Laws on "the solid ground of Nature," to which the mind trusts "which builds for aye," would offer a new basis for certainty in Religion. It has been indicated that the authority of Authority is waning. This is a plain fact. And it was inevitable. Authority--man's Authority, that is--is for children. And there necessarily comes a time when they add to the question, What shall I do? or, What shall I believe? the adult's interrogation--Why? Now this question is sacred, and must be answered.
"How truly its central position is impregnable," Herbert Spencer has well discerned, "religion has never adequately realized. In the devoutest faith, as we habitually see it, there lies hidden an innermost core of scepticism; and it is this scepticism which causes that dread of inquiry displayed by religion when face to face with science."[19]
True indeed; Religion has never realized how impregnable are many of its positions. It has not yet been placed on that basis which would make them impregnable. And in a transition period like the present, holding Authority with one hand, the other feeling all around in the darkness for some strong new support, Theology is surely to be pitied. Whence this dread when brought face to face with Science? It cannot be dread of scientific fact. No single fact in Science has ever discredited a fact in Religion. The theologian knows that, and admits that he has no fear of facts. What then has Science done to make Theology tremble? It is its method. It is its system. It is its Reign of Law. It is its harmony and continuity. The attack is not specific. No one point is assailed. It is the whole system which when compared with the other and weighed in its balance is found wanting. An eye which has looked at the first cannot look upon this. To do that, and rest in the contemplation, it has first to uncentury itself.
Herbert Spencer points out further, with how much truth need not now be discussed, that the purification of Religion has always come from Science. It is very apparent at all events that an immense debt must soon be contracted. The shifting of the furnishings will be a work of time. But it must be accomplished. And not the least result of the process will be the effect upon Science itself. No department of knowledge ever contributes to another without receiving its own again with usury--witness the reciprocal favors of Biology and Sociology. From the time that Comte defined the analogy between the phenomena exhibited by aggregations of associated men and those of animal colonies, the Science of Life and the Science of Society have been so contributing to one another that their progress since has been all but hand-in-hand. A conception borrowed by the one has been observed in time finding its way back, and always in an enlarged form, to further illuminate and enrich the field it left. So must it be with Science and Religion. If the purification of Religion comes from Science, the purification of Science, in a deeper sense, shall come from Religion. The true ministry of Nature must at last be honored, and Science take its place as the great expositor. To Men of Science, not less than to Theologians,