16 
this aspect of the Eelations between Eeligion and Science. I 
have referred to it only to clear the way for another view of 
these Eelations. The objects of this Society have indeed a 
wider scope than any in which Science and Christianity are 
regarded as at variance or even divergent. Both are God's 
gifts, and are intended to be, in different spheres of man's 
being, means for raising him above the region of mere sense, 
and educating him for this life and that which is to come. To 
prove that there is no conflict between them is doubtless 
necessary ; for God is One, and all that proceeds from Him 
must be in harmony. But for the same reason that assures us 
that true Science and true Eeligion cannot be at variance, 
it also follows that they must have some correlation or cor- 
respondency. So far as their various creeds are sustained by 
Eeason, they have more or less common ground, and we might 
naturally expect that they would be found to sustain each 
other. It will, I trust, be neither uninteresting nor unprofit- 
able for the purposes of our Institute to examine with some 
care — so far as my limits will allow — the fundamental principles 
of this correlation. 
5. I shall, perhaps, best explain the question before us by 
referring to that classification of the several spheres of human 
thought which in my previous paper I adopted from Fichte, 
and which is, at all events, sufficiently distinct and compre- 
hensive for our present purpose. In this analysis, the first 
and lowest mode of regarding the universe is that of sense ; 
we may consider (on some accounts at least) the scientific, view 
as next in order; in that which we called the poetic or spiritual 
mode, the mind looks through nature to unseen ideals of good- 
ness and beauty ; the religious view sees God in all, and 
regards the whole universe as of God, and in God, and for 
God, while the highest of all, which we called the tlieosophic, 
can only be attained through Eevelation, and is the comple- 
tion and fulfilment of the religious , through the knowledge of 
the true relations of the universe to God, and of God to the 
universe in the Incarnate Word Jesus Christ. When I speak 
to-day of Eeligion, I include in this the latter sphere of 
thought, for the one is not complete without the other. 
In regard to all these distinctions, I pointed out that, 
“ although each higher sphere of thought contains nothing 
contradictory to those which precede it in order, yet the ideas 
of the lower do not of themselves direct us to the higher, but 
they may, in some cases, even seem to be opposed to it;" 
“ some new power is required in order to pass from one 
phase or sphere of thought to the higher." But it is equally 
important to observe that, although the lower mode of thought 
