COSMIC THEISM 



theory of evolution or against any other theory 

 which extends what is called " the domain of 

 natural law." Take away this conception, and 

 not only do their specific arguments lose all 

 significance, but their entire position becomes 

 meaningless ; there ceases to be any reason for 

 their opposing instead of welcoming the new 

 theory. For if " extending the domain of natural 

 law " be equivalent to " extending our know- 

 ledge of Divine action," what objection can the 

 theologian logically make to this ? Manifestly 

 his hostile attitude is wholly prescribed by his 

 belief, whether tacit or avowed, that the sphere 

 of natural law and the sphere of Divine action 

 are two different spheres, so that whatever is 

 added to the former is taken from the latter. It 

 is assumed that the universe is a sort of lifeless 

 machine, which under ordinary circumstances 

 works along without immediate Divine super- 

 intendence, in accordance with what are called 

 natural laws, very much as the steam-engine 

 works when once set going, in accordance with 

 the harmoniously cooperating properties of its 

 material structure. Only by occasional interpo- 

 sition, it is assumed, does God manifest his ex- 

 istence, — by originating organic life, or creating 

 new species out of dust or out of nothing, or by 

 causing prodigies to be performed within historic 

 times for the edification of gaping multitudes. 

 So deep-seated is this assumption — so vitally 

 ^S3 



