between the natural and supernatural had not been clearly drawn, in some cases because it was honestly believed that supernatural occurrences had happened and could be substantiated by sufficient evidence, and that such occurrences were calculated to throw new light upon the relation of God to man. If this belief was a delusion, theology must fall back upon the evidence of Nature. She may have to alter her idea of God, she may have to regard him with fear and cold awe as in the days before the Gospel was published; she may cease to be a faith, and may become instead an oppression—a scientific superstition. But theology will remain notwithstanding a perfectly legitimate science, one which, whether under that name or under another, men will always study with an interest they can feel in no other, one which stands in a more intimate relation than any other to morality, and must always be taught in conjunction with morality.
We lay it down, then, that the subject of theology is the relation assumed by the universe toward human ideals, and, as we propose here to waive the question of the supernatural and to treat the universe as consisting solely of the order of Nature, this will be the same thing for our present purpose as the relation assumed by Nature toward human ideals. But here we must beware of a common misconception. It is often said that when you substitute Nature for God you take a thing heartless and pitiless instead of love and goodness. Undoubtedly the God in whom Christians believe has much more of love and goodness than can be discovered in Nature. But when it is said that there are no such qualities in Nature, that Nature consists of relentless and ruthless laws, that Nature knows nothing of forgiveness, and inexorably exacts the utmost penalty for every transgression, a confusion is made between two different meanings which may be given to the word Nature. We are concerned here with Nature as opposed to that which is above Nature, not with Nature as opposed to man. We use it as a name comprehending all the uniform laws of the universe as known in our experience, and excluding such laws as are inferred from experiences so exceptional and isolated as to be difficult of verification. In this sense Nature is not heartless or unrelenting; to say so would be equivalent to saying that pity and forgiveness are in all cases supernatural. It may be true that the law of gravitation is quite pitiless, that it will destroy the most innocent and amiable person with as little hesitation as the wrong-doer. But there are other laws which are not pitiless. There are laws under which human beings form themselves into communities, and set up law courts in which the claims of individuals are weighed with the nicest skill. There are laws under which churches and philanthropical societies are formed, by which misery is sought out and relieved, and every evil that can be discovered in the world is redressed. Nature in the sense in which we are now using the word, includes human nature, and therefore, so far from being pitiless, includes all the pity that belongs to the whole
