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the teaching of the old authorities of the Church. These doctrines may 
indeed be stated offensively, as in the flimsy phrasing of one like Tyndall. 
But even in his writing — as in the article on prayer, of which we have heard 
so much — we see how the larger conclusions of science are gradually approx- 
imating in their result to reassertion of the true relations of Deity to the 
World and Man, as we have them in Augustine and others of like authority 
in the Church. There is no real conflict between the highest science 
and the widest orthodoxy. It is only when the theologian fails in faith or 
charity, and the man of science fails in knowledge or reverence, that the con- 
flict seems to arise. 45. 
Professor Birrs. — It is very difficult for me, at this hour, to reply to the 
* Mr. J. E. Howard, F.R.S., remarks as follows upon the persistence of 
Force, or the conservation of Energy : — Is it not probable that the true 
solution of this question is one which involves a much more fundamental 
agreement than is admitted on either side? On the part of our “ thinkers, 1 ’ 
for whom Mr. Herbert Spencer may stand as the mouthpiece, we find it to 
be admitted that the result of their deepest researches into the nature of 
things involves this conclusion, that the forces of nature, however largely 
convertible the one into the other, are not capable of being destroyed ; 
and further, that the storehouse of force in the universe is inconceivable 
and inexhaustible, and apparently illimitable. Underlying all the forces 
of the universe, philosophy requires one permanent, inexhaustible, con- 
tinually immanent energy, which cannot be conceived to abate for a single 
moment one fraction of its potency, without the ruin of the whole. The 
philosophical name of this first cause is Force. The Scripture likewise 
informs us of power everywhere existing, either potential or actual. The 
term by which this is designated is dvvafug ; and when this power goes 
forth in action, it is termed energy — ivipytia (see Eph. i. 19, &c.). All 
things are upheld by the word of His power, which is continually exerted in 
the maintenance of the creation. This power is constantly ascribed to God, 
(Matt. xxvi. 64, &c.) and even identified with Him, as in the passage to 
which I have referred ; and as this Svvap is all treasured up in the 
Almighty, He is called “ the blessed and only Potentate ( cwatmn The 
potential energy of His power has been shown in the raising up of Christ 
from the dead, which foreshadows and involves (1 Cor. xv.) the dead 
being raised by the putting forth of power which is yet in abeyance. 
This power of God can never suffer the smallest imperfection or diminu- 
tion. It is ever new and ever young. Therefore we read in the New 
Testament : “ I am Alpha and Omega, the beginning and the ending, saith 
the Lord, which is, and which was, and which is to come, the Almighty.” 
In the Old Testament we have the same truth, set forth in the very name 
Jehovah ; and He is constantly represented as everywhere present and act- 
ing, not only amongst His people, but in nature. Thus, in Psalm civ., the 
operations of nature are directly ascribed to Jehovah ; and where we 
see the laws of nature, the inspired Hebrew poet saw the God of these 
laws ; instead of praising Sabaoth, he praised the Lord of Sabaoth. 
So that the believer in revelation comes at once to the perception of force 
in nature ; but this force, potential or actual, is an attribute of God. Is not 
the advantage of clearness of definition very much on the side of Scripture I 
and is it not an immense relief to the mind to rest upon a loving, heavenly 
Father, rather than to feel bound to the chariot- wheels of inexorable fate / 
The philosopher may worship Force, but we worship God. 
