new critical doctrines, as those of Mr. Ruskin, might severally be dwelt
upon as displaying the like multiplication of effects.

But we venture to think our case is already made out. The imperfections
of statement which brevity has necessitated, do not, we believe,
invalidate the propositions laid down. The qualifications here and there
demanded would not, if made, affect the inferences. Though, in tracing
the genesis of progress, we have frequently spoken of complex causes as
if they were simple ones; it still remains true that such causes are far
less complex than their results. Detailed criticisms do not affect our
main position. Endless facts go to show that every kind of progress is
from the homogeneous to the heterogeneous; and that it is so because
each change is followed by many changes. And it is significant that
where the facts are most accessible and abundant, there these truths are
most manifest.

However, to avoid committing ourselves to more than is yet proved, we
must be content with saying that such are the law and the cause of all
progress that is known to us. Should the Nebular Hypothesis ever be
established, then it will become manifest that the Universe at large,
like every organism, was once homogeneous; that as a whole, and in every
detail, it has unceasingly advanced towards greater heterogeneity. It
will be seen that as in each event of to-day, so from the beginning, the
decomposition of every expended force into several forces has been
perpetually producing a higher complication; that the increase of
heterogeneity so brought about is still going on and must continue to go
on; and that thus progress is not an accident, not a thing within human
control, but a beneficent necessity.

* * * * *

A few words must be added on the ontological bearings of our argument.
Probably not a few will conclude that here is an attempted solution of
the great questions with which Philosophy in all ages has perplexed
itself. Let none thus deceive themselves. After all that has been said,
the ultimate mystery remains just as it was. The explanation of that
which is explicable, does but bring out into greater clearness the
inexplicableness of that which remains behind. Little as it seems to do
so, fearless inquiry tends continually to give a firmer basis to all
true Religion. The timid sectarian, obliged to abandon one by one the
superstitions bequeathed to him, and daily finding his