RELIGION AND SCIENCE 263 



as orderly, tending in a direction which appears to 

 be in the long run inimical. It is to this aspect of 

 God that Mr. Wells has given the name of the 

 Veiled Being — a somewhat primitive term for a 

 true idea. There is another aspect, which is the 

 one seen operating in that sphere which comprises 

 the whole of life upon this earth — a, sphere infinitesimal 

 in relation to the whole, yet still vast in relation to 

 ourselves. This aspect of God is our refuge and 

 guarantee, for here we find our assurance that our 

 human life is a part of a whole that is not antagon- 

 istic, but moves in the same general direction as do 

 our history and our aims. There does exist, in 

 Matthew Arnold's words, *a power, not ourselves, 

 that makes for righteousness.' And this second 

 aspect is not wholly separate from the first, in spite 

 of its difference of direction ; for the first is its parent, 

 physically and temporally, and the direction of bio- 

 logical progress is the continuation of a line of develop- 

 ment marked out, within the opposed inorganic 

 direction, even from the first. 



Next, there is a more immediate and more often 

 demanded assurance that we, as individuals or as 

 single communities in space or time, are at one with 

 humanity as a whole. Here it is that we look to 

 the third aspect of God, which enshrines the directive 

 forces operating in man. These directive forces are 

 our instincts, our needs, our values, our ideals. When 

 those are harmonized with each other and with the 



