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impossible that there should be condensed better statements than those we 
have just heard, which shut out science, for ever, from reasonably interfering 
in the domain of theology or religion. (Hear, hear.) We certainly seem, 
as the Bishop has stated, to have arrived at a period when there is a change 
coming over men’s minds in this matter. A part of the scientific world is 
rather taking refuge, in what seems to me a somewhat cowardly spirit, if not 
a spirit of hostility ; but it looks, I say, somewhat cowardly for scientific 
men, when they find they cannot trace the causes of things, to say that they 
therefore must leave them to be determined by some invisible physical 
motor. They profess at once, indeed, what they call agnosticism. But they 
do not see that it is not quite fair that they should deny that there is a 
superphysical sphere of action and being. Because they know that life exists 
as a fact, and that causation is actually a fact ; that matter is inert ; that 
germs of life must be found somewhere before you can have evolutions of 
life; and as they admit all that, it would be more generous, more noble, more 
truth-loving, if they were candidly to make this admission — that as there is 
life, there must be something beyond our physical scientific sphere to account 
for it ; in which case many physical cavils have been without reason. I 
think that the five-fold divisions of Fichte, which Bishop Cotterill has so 
clearly explained and commented upon, cannot be too highly estimated. It 
is quite clear to any one contemplating the five spheres of thought, indicated 
by Fichte, that the position taken by our opponents is to be traced, not to the 
lowest or the “ sensible ” sphere, but to that which is almost the lowest — that 
of sense plus logic ; and we have given to us by him an account of the active 
operation of the mind, even in combining the sense and the logic. The 
logical process itself has a beginning in Causation ; but of that the scientific 
theorists give physically no account. They surely intimate that they revert 
to a superphysical sphere, even in using the very reason which brings them 
to their scientific conclusions. As science has plainly been driven to this 
by the force of its own investigations, as well as by the close watchfulness 
of philosophy, it must, in future, vacate the ground of purely religious con- 
troversy as to causes. I think that these higher spheres — and the fifth espe- 
cially — which Ficlne has pointed out, will eventually show us that there is 
something beyond ; and that we cannot be at length refused the knowledge 
of the absolute and the infinite, since, indeed, we have recourse to them in 
approaching the nature of God and in recognizing His presence — at all events, 
if not the latter, the former. Evidently, ontology of some kind is inevitable 
in the future. We have neglected it too long. As I have thus expressed in 
a few words my admiration of this Paper, my conviction that it will lead to 
great results, and my hope that a few little points which seem contrary to 
moral ideas may be cleared up ; it is right, perhaps, that I should leave to 
others the discussion which I thus briefly and imperfectly touch. (Cheers.) 
The Dean of Lichfield. — I should think myself very presumptuous if t 
were to undertake to offer any comments upon so comprehensive, intellectual, 
and able an address as this, after so short an acquaintance witli it as I have 
