y
necessary tendency in the recognition of established natural laws to
supersede Theology, or to introduce an era of universal Atheism. Some
such tendency might exist were these laws conceived of as necessary,
independent, and invariable. But this hypothesis, equally
unphilosophical and irreligious, is not and never has been maintained
by the great body of Inductive inquirers, who see no contradiction
either between the established order of Nature and the supposition of
its Divine origin, or between the operation of natural laws and the
recognition of a supreme, superintending Providence. Nor should it be
forgotten, in this connection, that the evidence in favor of Theism
depends not so much on _the mere laws_ as on _the dispositions and
adjustments_ that are observable in Nature.[81] There is, therefore, no
historical proof to establish the supposed law of human development, and
no rational ground to expect that the progress of Inductive Science will
ever supplant or supersede Theology. It is true that Theology, although
a distinct and independent science, is so comprehensive in its range
that it gathers its proofs and illustrations from _every_ department of
Nature, and that, were it excluded from any one of these, it might, for
the same reason, be excluded from all the rest; but it is not true that
there is any real or necessary antagonism between the laws of Nature and
the prerogatives of God. On the contrary, let our knowledge advance
until _all_ the phenomena both of the Material and Moral worlds shall be
reduced under so many general laws, even then Superstition might
disappear, but Theology would remain, and would only receive fresh
accessions of evidence and strength, in proportion as the wise order of
Nature is more fully unfolded, and its most hidden mysteries disclosed.

We scarcely know whether it is needful to advert at all to the argument
in favor of his theory which M. Comte founds on _the analogy of
individual experience_. It is a transparent fallacy. He tells us that
the race is, like an individual man, Religious in infancy, Metaphysical
in youth, and Positive--that is, Scientific, without being Religious--in
mature manhood.[82] Now, this analogical argument, to have any
legitimate weight, must proceed on the assumption of two facts. The
first is, that the law of individual development commences, in the case,
at least, of all who belong to the _elite_ of humanity, with Theology,
and terminates in Athei