25 
Such considerations lead us to look for some basis of the 
general idea of causation more comprehensive and more pro 
found than any of the various meanings of the word. We 
may, I think, confidently assert that there is no idea that can 
satisfy the mind, or that is sufficient to connect together the 
various modes of causation, and to underly them all, and give 
meaning and reality to them all, except that which is implied 
in reason. Science, just so far as it is the exponent of reason, 
compels us to look to this as the basis of all sequences of 
cause and effect ; and certainly no reason can be an adequate 
basis for all that there is in Nature, except that which is 
infinite. 
14. Thus far, then, we have traced in the contemporaneous 
order of the universe the three principles, Unity, Order, and 
Causation, all of which it is necessary for Science to postulate 
in its investigations into Nature. There can be no doubt that 
these principles are common to Science and Religion ; for all 
Religion begins in the belief in the existence of One almighty, 
infinitely wise, and omnipresent God, above all, through all, 
and in all. That the Being of God is an adequate basis for 
these principles is self-evident, and we have found sufficient 
proofs that such a basis cannot be discovered in Nature itself ; 
in fact, a basis in Nature would be a contradiction of the very 
principles which are supposed to be based on it ; for Science 
assumes the order in the unity to be the result of causation. 
But if anything in Nature could be the basis of causation, it 
must be itself uncaused. Yet Science assumes, as a principle 
necessary to itself, that every existence and phenomenon in 
Nature has a cause. To suppose, for example, that the atoms 
that our minds can discover between the antecedent and the consequent. 
In the case of form, of which the mind receives knowledge by touch as 
well as by sight, the case is different. And our reason rebelled, when we 
were told, as we were told in some un philosophical books on Optics, that the 
inverted image on the retina was set on its feet again by the mind correcting the 
mistake ! If that were so, undoubtedly Idealism would be the only possible 
philosophy. But it is absurd to suppose that there need be such complicated 
mechanical apparatus to produce an impression of the form corresponding 
to the object, if the sensation represented something totally different. 
Again, in regard to sound, we could not conceive it possible that the sensa- 
tion of a treble note could be produced by a long wave, or that of bass by a 
rapid vibration. Yet here, again, why a particular form of wave should 
produce the sensation which recognises what we call the tone or timbre of a 
voice or instrument is only partially explained by saying it is due to the 
harmonics. In light there seems nothing whatever, in the present state of 
our knowledge, that would indicate any correspondence between the different 
colours of the spectrum and the comparative lengths of the light undu- 
lations. 
