to believe in a bundle of supernatural qualities without a substance. This is a question in which both physics and metaphysics are concerned; the metaphysical position cannot long remain unaffected by the progress of physics.
It is, therefore, difficult to point to any positive results of the philosophical activity of the century which are likely to abide. Fortunately, it is the negative results which are mainly interesting to the Rationalistic historian, and in this aspect a profound change has been effected. To summarize the result as clearly and effectively as possible, we shall consider the change only in connection with the existence of God and the nature of the mind. During the last century Theism was equally strong on both sides of the controversy; the struggle lay between pure Theism and Christianity. The present century has witnessed a very numerous defection of the most eminent scholars from the ranks of Theism, a most extensive diffusion of theoretical Agnosticism in all but the very lowest classes, a remarkable collapse of the dogmatic defence of all philosophical Theists, and a very general tendency to substitute vague moral and mystic considerations for the "proofs" which formerly sup ported the Theistic position. Such a result is one of the most important elements of the progress of Rationalism.
It is unnecessary to repeat the long list of great writers who have unreservedly abandoned Theism during the progress of the controversy. Of the many eminent names which have been mentioned, only John Stuart Mill commenced his career in a definite Agnostic position; all the others are seceders from one or other forms of Theism. Again, it is unnecessary to enlarge upon the extent of the spread of Agnosticism in the nation at large. The writings of Huxley, Spencer, Darwin, Lewes, Harrison, Tyndall, etc., have had an enormous circulation. The works of Spencer, Bain, Leslie Stephen, Karl Pearson, and Clifford have entered into the university programme. Every review has been incessantly utilized by them, and a number of minor periodicals of pronounced Rationalistic temper have conveyed their theories and criticisms. England and France are permeated throughout with the Agnostic results of the empirical philosophy. And when we pass from declared Agnostics, who admit no shade of Theism, to the wider circle of those who have lost faith in the personal
