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experience and conception a limit of possibility. So great is the ignorance of those who maintain the mechanical theory, that they cannot draw, even as to objects of appreciable magnitude, much less in the indescribably minute, an accurate line between the conscious and the unconscious; nor are they sure whether the minimum force-locus is a solid atom, or a point without partsthat is, a finite minimum having parts, or a point having position and no parts. It is really too bad that secularists, positivists, materialists, who cannot write down with proof the scientific expression of any three different laws continuously at work from point to point, from moment to moment in the universe, should weary us with their sickening pretences to universality of knowledge—the old claim of Grecian sophists, whose " omniscience was their foible." It is reported of one that he seemed to say, "Here I am, the high priest of Nature, to interpret all her secrets." We will not assert, with Thomas Penyngton Kirkman, that their variety of expressions and decorations of sophisms move in "a donkey's circle;" but we adopt his words as to the theories" They are merely the rags that hang, not sweetly, on the shivering flanks of Ignorance."

Dr. Samuel Clarke stated, nearly two centuries ago, "The terms, nature, powers of nature, course of nature, and the like, are nothing but empty words, and signify merely that a thing usually comes to pass." Properly, "the only distinct meaning of the word natural is stated, fixed, settled." We may argue in fashion of Butler's "Analogy," that "what is natural as much requires and presupposes an Intelligent Mind to render it so that is, to effect it continually or at stated times—as what is supernatural

or miraculous does to effect it for once." A miracle, then, is unusual divine action; natural law is habitual divine action. In a world containing free creatures, both kinds of action are essential; otherwise freedom is not freedom. The natural is, indeed, a continual miracle; but being prolonged, its supernaturalism is not noted by the common observer. "Omnia miraculis plena sunt, sed assiduitate vilescunt" (S. Augustine).

Supernaturalism

Supernaturalism maintains that even the atoms march in tune—as if the music had been set at concert pitch; and that the commonest substances in nature, moving to the rhythm of law, are a miracle of beauty wrought by some Wonder Worker. asserts the facts, which our experience is continually enlarging, that we for ever discover within ourselves and nature new potencies, new laws, new operations, new combinations; and that the stages preceding nature and human life were preparations for later developments, man being in correlation with nature. Hence, it follows that nature and man are teleological developments of potencies in a precedent state; and we are bound by the law as to continuity of energy to regard them as constituent parts in a process of adjustment for some succeeding state.

Again-Nature, on the objective side of material existence, shows that the meanest of living things share our earthly pedigree, are all, not the Incas only, "souls of fire and children of the sun."

“Igneus est ollis vigor et cælestis origo
Seminibus."

VIRGIL, Eneid, vi. 730.

Nature, on the inner or subjective side-we say inner

and subjective, for we view most of it mentally, no mortal eye looking on the work-shows that the solid matter of our woods, our rocks, our own organisms, existed formerly in a state wholly invisible, and afterwards appeared as semi-transparent gas, with atoms and molecules attracting and repelling: so that existing forms, inorganic and organic, are visible expressions of marvellous, precedent, invisible, ethereal, complicate, molecular action and interaction. These objective and subjective sides of existence are as the concave and convex lenses, used in our process of microscopic and telescopic investigation; or, better still, the objective corresponds with our bodily eye; the subjective with our inner sense; whereby we discover that things are not in inner form as they outwardly seem, nor were formerly as they now are, nor are as they will be. Whether we regard the universe in its causal or physical aspect, in its cognitive or mental aspect, it suggests the idea that there is the Material Universe, and that there is a Mind. From this truth we pass to another-our mind possesses in the same manner and as fully, even by medium of the five senses, though they exclude a great deal and distort much of what they allow to pass, not less clear manifestations of Supreme Mind in the universe than it discovers of human mind by means of human works.

Observe those fern-like forms which, on a frosty morning, overspread your window-panes. By breathing on one of the panes, dissolve the solid crystalline film to a liquid condition, then watch: so soon as you cease. breathing, the film-by action of secret forces-seemsto be alive (a common magnifying glass shows it very beautifully), lines of motion radiate, molecule closes with

molecule, until the whole film passes from the liquid state to crystalline repose. In all this we do not discern the permanent reality. What we are conscious of, as to matter and motions of matter, are but subjective affections which we think are produced by objective agencies.

These straight lines, curves, definite arrangements of particles, by polar and other forces, in exquisite structure, cannot be explained as caused by the separate independent attraction and repulsion of self-positing molecules for structural, that is complex architectural and organic action, requires other, more and higher powers than the atomic and molecular. The difference. and nature are wide apart as the structure of a stone and the construction of a palace; as fire-mist of the sky and finished worlds. This fact is overlooked by professors of naturalism, and it renders their theory incompetent to explain the universe as an organic whole. Atoms and molecules, far from being satisfied by mutual embrace, are by an energy distinct from them, but working in and through them, built up into the inanimate crystal, the living plant, the intellectual man, the wonderful equations and endless variety of worlds. These experiences unite to enable us to form a conception of something transcending all appearances; something independent of all change, possessing power like that of consciousness and intelligence, yet greatly exceeding them—ever permanent.

Carry scientific investigation to the beginning of things. Molecules assume visible form by means of polar and other forces. There is passage from the ultra-gaseous to the gaseous, from the gaseous to the

fluid, from the fluid to the solid, and imperceptible things become cloud-masses, become suns, planets, satellites, comets. Vegetable organisms are built up through the reduction of chemical compounds, and rounded off by hardly discernible shades of increasing vitality. Animal life exists by complicate reversals of reduction, and is perfected in the human organism. The process is not by atomic energy only, but by a directing, distributive, cumulating, constructive principle, essentially apart from the molecules themselves, but acting in and by them; for a process almost the same, and with materials wellnigh identical, weaves the texture of a frog and organizes

man.

From these facts, Supernaturalism infers that nature is not without transcendental beginning; indeed there are many new and continual transcendent beginnings; transcendent because the varieties and ascending stages of existence are not wrought by one process of mechanism, and with one kind of material; but are the product of greater and varying energies continually flowing in to control and elevate lower forms and powers into those of nobler degree, and to renew and enlarge activities for attainment of higher organic completeness. There is a display of endless variety, a passing through new stages, an assuming of new forms, acquisition of new powers, adornment with new beauties. Every higher form of life has its peculiar laws which transcend those of the lower orders and cannot be explained by them. Nature awakes from the equilibrium of repose to the conflict of mechanical forces, thence to sensitive life, thence to intellectual activities, thence to the moral emotions of righteousness.

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