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REV. F. BAYLIS, M.A., ON 



must stand in contrast with the study of the same problems by 

 the missionary. His business is to adjust relations, if he may, 

 between living men and a living God. Before all else he looks 

 for tokens of the presence, the working, the grace of the living 

 God in the morals and religion of all the races of mankind. He 

 wants to carry the knowledge of God revealed in Jesus Christ, 

 and he watches keenly for any tokens of " broken lights," frag- 

 ments of that knowledge, which are to be found already among 

 his hearers. It must be very difficult for him to stand on the 

 platform of the scientific anthropologist. Having the convic- 

 tion that man is just as truly linked with God, the Superhuman, 

 as he is with physical nature, he cannot but feel all the time 

 that to follow the Science of Eeligion, as here outlined, is to 

 work in a darkened workshop. The true light of heaven seems 

 deliberately shut out ; he would be examining man in unreal 

 conditions because God is not recognised. The limitations are 

 not the same as when, life being extinct, the body is dissected ; 

 but they are, he feels, parallel limitations, for to him man with- 

 out God is no more the real human being than is the body 

 without life. 



Here then is a notable case in which missions bring men to 

 the side of certain students of Science, whose work must deeply 

 interest them, may greatly enlighten them so far as it goes, and 

 yet must seem to them most gravely limited, if not spoilt, just 

 by the fact that it is scientific. 



Is it not just because Science is what it is that the Science of 

 religion and of morals must be so unsatisfying ? 



Dr. Jevons in his Religion in Evolution truly points out that 

 it is of the nature of the conclusions of science to be commonly 

 in need of " correction," of subsequent adjustment, that is, to 

 considerations which deliberately were left out of sight while 

 science did its work ; and he clearly indicates the existence of 

 God as among those omitted considerations. 



" Science and the theory of evolution are built upon the 

 understanding that science must go on its way quite unhampered 

 by the question whether there is, or is not a God. As far as 

 science and evolution are concerned that question is not raised ; 

 it is assumed that we do not know, and for the purposes of 

 science do not require to know. And so long as we adhere 

 to that assumption, the position of science remains unmoved." 



Perhaps it may seem that in spite of any peculiar disadvantage 

 attaching to this theoretical science, the Christian missionary 

 may go his way unhindered by it, if not able to gather from its 

 studies much light and guidance for his own work. Largely 



