Survival of the Fittest. 46 r 



different things, for a man may be highly moral in conduct 

 without being in any degree spiritual in nature, and the 

 reverse, though to a less extent. Objectively, the same dis- 

 tinction subsists between morals and religion. Intellectual 

 pleasures are more satisfying and enduring than sensual, or 

 even sensuous ; and spiritual, to those who have experienced 

 them, than intellectual, an objective fact, abundantly testified 

 to by Ariose who have had experience, which seems to indi- 

 cate that the spiritual nature of man is the highest part of 

 man the culminating point of his being. That there will 

 always be materialists and spiritualists, as Renan says, is 

 probably true, inasmuch as it will always be observable on 

 the one hand that there is no thought without brain, while, 

 on the other hand, the instincts of man will always aspire to 

 higher beliefs. If religion is true, and life is a state of pro- 

 bation, this is just what ought to be. It is not probable that 

 the materialistic position, which is discredited even by phi- 

 losophy, is due simply to custom and a want of imagination. 

 Else why the inextinguishable instincts which we have thus 

 shown to exist ? 



Evolution, not only of the earth, but of its organic ma- 

 chinery, by natural causes, is now no longer doubted. That this 

 has taken place by degrees is equally unquestioned. Now, if 

 there is a Deity, the fact is certainly of the nature of a first prin- 

 ciple, and it must be first of all first principles. No one can dis- 

 pute this, nor can any one dispute the necessary conclusion 

 that, if there be a Deity, he is knowable, if knowable at all, by 

 intuition and not by reason. From its very nature, as a 

 little thought is sufficient to show, reason is utterly incapa- 

 ble of adjudicating on the subject, for it is a process of 

 inferring from the known to the unknown. It would be 

 against reason itself to suppose that Deity, even if He exists, 

 can be known by reason. He must be known, if knowable 

 at all, by intuition. If there is a Deity, then it seems to be 

 in some indefinite degree more probable that He should im- 

 part a Revelation than that He should not have done so. As 



