Chapter I

INTRODUCTORY.

"I have written under the conviction that no Philosophy of the Universe can satisfy the minds of thoughtful men which does not deal with such questions as inevitably force themselves on our notice, respecting the Author and the Object of the Universe; and also under the conviction that every Philosophy of the Universe which has any consistency, must suggest answers, at least conjectural, to such questions. No Cosmos is complete from which the question of Deity is excluded; and all Cosmology has a side turned towards Theology."—Whewell, Philosophy of Discovery, Preface, p. vi.

"All science is but the intercalation, each more comprehensive than that which it endeavours to explain, between the great Primal Cause and the ultimate effect."—Professor Allman's Address to the British Association at Bradford, 1873.

SYNOPSIS OF CHAPTER I.

This Introductory Chapter consists of three parts. The first lays down the questions proposed, and shows the necessity of asking them. The second illustrates what may be termed in Art-phrase the motives of the Essay. The third briefly describes its method, and explains the readiest mode of studying Natural Theology.

Analysis—Inquiries underlying Natural Theology—Way in which they are answered by our Instinctive Persuasions—How far this answer is sufficing; how far influential.

Phases of Doubt; undeclared Scepticism and Indifferentism—Origin and leaders of the modern Sceptical and Materialistic Schools—Doubts of Intellect distinguished from Scepticism of Immorality—Social dangers and alarms exemplified.

Method of this Essay, and requests as to the mode of reading it—Divisions of Argument; their separate and consilient effect.

Additional Notes and Illustrations.

A.—The Right Honourable W. E. Gladstone and others on Modern Scepticism.

B.—On Corruption of the Judgment by misdirected Moral Sentiments.

C.—On Special Pleading in History and Morals.

D.—On the Method employed throughout this Essay.

E.—On the Effect of Consilient Proofs.

THE PHILOSOPHY OF NATURAL THEOLOGY.

CHAPTER I.

INTRODUCTORY.

No subjects of thought have ever been proposed more essential to the culture and happiness of mankind than the two following inquiries.

Upon the first, human minds dwell unweariedly through every change of circumstance from childhood to advanced age. It is this:—What reason have we to look for a future life after that hour of dissolution which inevitably awaits us all?

The second question unites itself closely, as by indissoluble links, to the first. We always proceed to ask, Is there sufficient ground for believing in the existence of a Supreme Moral Being, to whose righteous care and kindness we can calmly commit ourselves when we come to die?

Suppose any man to maintain that the universe we inhabit,—and we who are a portion of its occupants—came into existence by chance, he renounces at once every right and title to expect a life succeeding his bodily death. Chance—if the word means anything—means absolute uncertainty; and from that which is in its own nature uncertain, what continuing effects, what conclusive expectation, can be drawn?

Neither is the prospect improved by Materialists[a], in whose opinion the being of man comprehends no element differing essentially, and in kind, from the natural world he rules over. We see actually consequent upon every death-bed the decay of our material frame; if, therefore, that frame be not the casket of a brighter jewel, we can assuredly affirm no hope higher or happier than corruption.

The feelings of most human beings revolt from a destiny so ignoble. And many persons are satisfied that this revolt of feeling is in itself a sufficient ground for some belief in Immortality. Why, they ask, should so powerful an instinct dwell in the breast of our race with only a misleading issue? The higher instincts of creatures below us do not mislead them regarding that which is to come. Insects innumerable make provision for the certain sustenance of a progeny they never can live to behold. They also anticipate for themselves a futurity of life and development. The caterpillar invests himself with the web he has spun, and sinks into a chrysalid-sepulchre, to emerge from it in sun-lighted beauty. Can any valid reason be assigned why the intuitive aspirations of man should be more fallacious than such practical foresights of the merely animal world below him?

So far as the writer of these pages is aware, no one has ever alleged a reason why mankind should be thus deluded. And without going further than our own country, it seems probable that this instinctive persuasion is seldom wanting amongst the greater part of our people. Although the moral consequences of such a persuasion, sometimes merely passive, may be far less than good men could desire, yet they are frequently strong enough to assist the weak and wavering when exposed to sudden temptations. In the "short and simple annals of the poor," may be read countless instances of the fact. Neglected men and women, the scorned outcasts of society, have been often held back by it from greater criminality. They have found themselves unable to acquiesce in the belief of their world's opinion—the opinion of their evil friends and companions—that death must be to all creatures the certain end of all things.

If, on the other hand, absolute knowledge of a future state were the natural gift of each person's understanding, there are thousands amongst our educated classes to whom the trial and terror of their own hearts would be incalculably mitigated. Numbers feel that speculative doubts concerning the Being of a God, and life after death, are sources of a continual perplexity and distress, under which they find little or no sympathy. In every fresh affliction or anxiety, such a mind has to sustain a double burden of sorrow, and concerning such it seems emphatically true, that "the heart knoweth his own bitterness." There may, however, be suggested one alleviation for every similar instance of despondency. The same rule holds in this respect as in all human pursuits,—labour is, and will always continue, the appointed path by which we must attain. The more noble the object sought, the more arduous the task and toil,—and what can be nobler than a well-grounded belief in God and Immortality?

Another very large class of educated persons bear their doubts with stoical composure, account them an inevitable burden, and consider it lost time to ask questions concerning "the Unknowable." This class is sustained in its attitude by the prevalence[b] of really sceptical writings;—writings (that is) which deny the possibility of knowledge beyond the circle of positive phenomena. Maxims to this effect are not uncommonly disseminated through the periodical press, books of fiction, and other kinds of light literature. The rapidity of modern life leads men to take opinions upon trust, and keeps them back from serious investigation. An ephemeral satirist becomes in their eyes as valuable an authority as the most deeply-thinking reasoner. Much work is saved by this valuation, to say nothing of the great gain in self-complacency. And, no doubt, many persons feel particularly complacent in taking their tone from minds which are evidently no better informed, and no more finely strung than their own[c].

The class of sceptics just described, cannot be reckoned in figures. They make up multitudes never enumerated apart in any religious census. They live and die and make no sign,—and how can quiet unavowed disbelief obtain a separate place in the columns of the Registrar-General? Among the audible tones of respectable people it finds no utterance, and therefore occupies no position. Every one experienced in the world knows that this species of Indifferentism is usually regular at public worship, and reticent where sceptical phrases pass current. The only sure test is a moral one—of very slow application, since it takes time for a decent sceptic to balance the pleasures against the risks of immorality. Meantime, there remains some possible hope for a happier choice during the period of indecision.

Far fewer, because far more strongly declared, are the literary lodestars of that harbourless sea, where all beyond the horizon of cloud and billow seems veiled and uncertain. Some amongst them may, after all, be but wandering lights themselves[d], floating and drifting like meteors which glimmer at nightfall across shadowy waters. Others appear really fixed in a dim and joyless firmament where the Present only is true, the remote Past a conjecture, and the Future altogether inscrutable. According to them this bounded prospect is the true goal and real aim of our transitory life,—within it the trials and griefs of humanity assume their proper dimensions and pale their ineffectual terrors, while peace, like a river of Eden, flows out over the once martyred but now ransomed race of man. Even in our own imperfect struggling day, the human creature may be happy who certainly knows that this mixed existence is his All—that outside it he can live no life except in the memory of his fellow-men—that there is no God, no futurity of individual progress or perfection; but that one thing happens equally to the good and the bad—the wise and the unwise. This knowledge brings happiness, because it chases from the breast self-centred hope and fear: the man who accepts this blank beholds himself, as he really is, an atom of the Universal Whole—borne now by the irresistible tide of force into sunlight—borne soon by the same irresistible tide into a darkness of the shadow of death.

Compared with this creed, the martyrs of Monotheism were self-loving—for did not they hope? Compared with this simple creed, all who have stopped short on the threshold of frightful crimes, and hesitated to stain their souls, were also self-loving—for did they not fear?

A great variety of remonstrances have been addressed to writers of this latter type[e]. Social consequences have been eloquently urged against hypotheses which, if realised, would weaken, or perhaps destroy, self-control, foresight, and self-improvement. In reply we are told that these objects of pursuit still appear good and useful to benevolent eyes. But it should be remembered that our age is one of transition—half-developed as it were in Doubt. Our benevolent men have not yet been fully disciplined in the coming school. Who, therefore, shall safely predict for us the effects of its proposed discipline? Add that, looking at the civilised world in general, certain ideas (illusions, as they are sometimes called) respecting a Futurity influenced by our present right and wrong-doing, are ingrained in cultured man, and may perhaps be described as connate with his nineteenth-century existence[f]. Is it possible, then, for any one to say beforehand what may or may not be the consequence of uprooting cherished principles fitted in their own nature to exercise so practical an influence?

Remonstrances of this kind, however truthful and valuable in themselves, would be out of place in the ensuing pages. A contribution to the constructive science of Natural Theology must rest its arguments upon the reason of the case, to the exclusion of many interesting and persuasive considerations. All questions of Sociology, have, however, a special fascination for numerous thinkers who are unlikely to overlook negative conclusions lying close upon the confines of their own science, and to them the treatment of such questions must be remitted.

That these phases of thought have not, in fact, escaped the consideration of benevolent observers, may be inferred from the special circumstances under which this Essay is composed. Into every condition (each being required by the exigencies of the subject) the present writer enters with honest cordiality. His wish and aim is to place before those who, while they doubt, still debate, certain reasonable considerations which have appeared convincing to other speculative minds. And he may defend himself from any possible charge of causeless intermeddling with other men's concerns, in the words of one amongst our most genuinely English poets:—

There are, however, doubters whom the writer can scarcely desire to address—human beings in whose hearts to deny God kindles a vivid delight, because belief in Him would compel the renunciation of some darling wickedness. The true spring of their Materialism, Pantheism,—or whatever else happens to be the adopted form of Negation—lies within the will[g] itself. And, therefore, the wish to be better must precede the wish to hear any one who reasons of righteousness, temperance, or judgment to come.

To those who doubt, yet desire that Truth—whichever way Truth may incline—shall distinctly prevail, the ensuing pages are dedicated. And one main endeavour to be kept in view by both writer and reader is, that, laying aside passion and prejudice, these questions may be discussed under the siccum lumen—the purified ray—of Right Reason. To argue for victory may be allowed an advocate who pleads subject to the intervention of a judge. But here we have no arbiter to say what is or is not allowable; here, too, the matter is in itself something graver than corporeal life, or death, or all else beneath the sky; here, finally, the case is personal, since each reasoner first settles an account with his own heart; next, tries and decides a conclusive issue, and by his own sentence, accepts more than any human foresight can declare. Here, then, special pleading[4] is altogether out of place on either side, and we must, if we aim at what is best, argue for nothing more or less than the plain and simple truth.

There must, of course, be difficulties in keeping this straight and honest road. Few men like making admissions apparently at variance with their own conclusions; fewer still like to forego pleas which, though in their own judgment unsound, are certainly specious, and to many minds persuasive. Such, however, is the wish and aim of the present essayist. And, that he may bind himself the more firmly to his own resolution, he requests his readers to believe that any over-statement or other error of which he may fairly be found guilty, is occasioned by the unpleasantly common cause of ignorance,—a cause which Dr. Johnson confessed was his reason for defining "pastern" as a "horse's knee." "Ignorance, madam, pure ignorance," he replied, to the surprise of his fair critic, who expected an elaborate defence. Per contra, the essayist may equitably claim that he shall not be convicted by a too summary and inconsiderate process. At the first blush, there will certainly appear in the eyes of many readers numerous seeming mistakes, which, if carefully scrutinized, may afterwards be held the reverse. At all events, plain dealing and honest purpose demand that, when Truth is the issue truly sought, those who approach it from opposite sides must (if they desire to do right) sift their objections and difficulties as well as their favourite arguments.

Reasoning on Natural Theology falls necessarily into two divisions. The first is made up of arguments drawn from the world without us. The second, of arguments drawn from the world within[h]. Each path of reasoning is subject to a cross division. We may argue affirmatively to a definite conclusion. We may also argue negatively with the same end in view;—we may show how much more difficult and less tenable is the contradictory hypothesis.

It would be an awkward and almost impracticable task to keep these kinds of reasoning far apart. The natural procedure of thought, is to combine, rather than to dissever, when we marshal facts for the purpose of a full and wide generalization. Yet it does seem practicable to mark every transition of thought distinctly; and, if clearly marked, the distinction may easily be kept in mind.

With this precaution, it may appear allowable to treat Natural Theology in a more discursive manner than could otherwise be permitted. The object of so doing will be to divest discussion as much as possible of a dry, logical stiffness; and, by ranging round each topic[i] to look at it in various lights; a process which generally discovers both the weakness and the strength of reasoning. Any one who has read Plato will understand the advantage of Dialogue in this respect. A more familiar book, Coleridge's "Friend," is another apt illustration. Each of its series of essays takes a sweep of the kind; and each "landing-place" affords a rest to the reader, and a fresh beginning to the intellectual tour. Without venturing to copy the quaint invention of landing-places, the present writer intends making every Chapter the occasion of a fresh start. The separate trains of thought will thus proceed from distinct points, and travel by separate routes, so as to admit of full inspection in their progress. Each argument allowed by the reader to be valid, will finally link itself to its neighbours; and all thoughtful persons know how to estimate the strength of convergent conclusions.

The writer trusts, also, that he may be allowed to escape the two alternatives,—either circumlocution, or the use of an objectionable pronoun singular, by employing the plural "we." This word may perhaps have a further good effect; it may remind both reader and writer that they are engaged as pilgrim-companions on a journey of joint exploration.

At the head of all their reasonings, Natural Theologians usually place the celebrated argument from Design. It would be impossible, in discussing it, to reproduce here the many illustrative examples of Design which have been collected. It would likewise be useless; partly, because they are all easily accessible and mostly well known; partly, because their appositeness as illustrations is now fully admitted; and the controversy turns upon questions of another and more abstract kind. It is asked whether the analogy founded on these instances is relevant?—whether it proves too little, or too much?—and, how far the inferences drawn from such examples really go? Our plan will, therefore, be to devote our second Chapter to the examination of such objections; to the review and elucidation of the argument from Design. But if the reader wishes really to study the various questions closely connected with this celebrated line of thought, and to view the reasoning in a shape so complete as to be at once relevant and satisfactory, he may be pleased to bestow a leisure hour on the consecutive perusal of Chapters II., V., and VI., with their appended notes and illustrations.

The third Chapter is intended as a critical propædeutic or foundation for the constructive science of Natural Theology. So far as our experience of men in great cities teaches anything with respect to the speculative difficulties which keep them from God, it seems to teach one undoubted fact. There is grounded in their minds a persuasion (underlying all further objections), that, whatever else we can know, little or nothing is to be learned concerning God. The idea of Theism is thus isolated from every other idea; and there is a presumption against all reasoning which in any way leads up to a determinate thought of the Divine Being or the Divine attributes.

Some such doubters allege the necessary limitation of human knowledge in general:—

But, is not one chief object in knowing man, to acquaint ourselves with God? In this spirit Quarles says:—

We may be perfectly sure that every human being, who (as Pope continues) hangs between the sceptic and the stoic,—

will never arrive at any knowledge of God whatsoever.

Others, again, who suppose mankind to know a great deal, conceive all special thought which transcends the every-day human circle, to be encompassed by a number of difficulties exceptionally its own. If, it is said, there are angelic natures, they must needs pity our poor attempts to survey super-human or extra-human spheres of existence:—

Pope's cynicism has been lately re-echoed in various comparisons. A death-watch has been supposed to speculate on the final end of a clock; a timepiece on the nature of its makers. Writers who use similitudes may be asked to remember that if Man really possesses reason (to say nothing of an immortal spirit), he cannot be ranged in analogy with apes, death-watches, and timepieces. The moment brute organisms, or inorganic constructions, are represented as reasoning, they cease to be what they are—a Thing suddenly becomes a Person. If this were all, the speech and faculties of Man would be represented as intact, though veiled beneath some shape worthy of the invention of a Babrias or an Æsop. But this is not all. The monstrous shape is at once both Thing and Person, and its thinkings in this double character are supposed to show by their grotesque failures the absurdity of our human endeavour to reason concerning God or Immortality.

To this whole kind of preoccupation the third Chapter is addressed. There are really no special difficulties in the way of Theism. It argues from the known to the unknown; so do all the inductive sciences. It accepts more than it can explain; so do we, each and all, in accepting the truth of our own individuality and personal identity, of the world outside us, and the mind within, which scrutinizes that changing world. The more thoroughly questions relating to our first sources of knowledge are debated, the more surely shall we perceive how safe is the starting-point of Natural Theology.

Against Materialism, on the other hand, there may be urged a series of difficulties properly its own, and this may be most easily seen by placing it in contrast with pure Idealism. The Materialistic starting-point is from an unauthorized postulate—in common parlance, an unfounded assumption; each step it takes is attended with a fresh need of postulation, amounting at last to the gravest burden of improbability. And when the materializing goal is reached we gain nothing—no treasure is discovered—no vista opened into new realms of intellectual or moral empire. We are only told that our supposed insight was but a dream. We are only warned to dream no more. Materialism has murdered insight.

With the argument of this Chapter there arises a very important question, which the reader is entreated to put to himself more than once, and bestow upon it from time to time a pause of serious thought. In a negative form the question runs thus: Since the difficulties supposed to bar the first march of Natural Theology are in no wise peculiar to it, but attach themselves equally to a multitude of our daily grounds of thinking and acting, must we not, if, on account of such difficulties, we deny Natural Theism, also deny those persuasions of ordinary life? How else can we maintain our critical consistency? Let no man henceforward be confident that there exists an outward world of either men or things—let him not carelessly suppose that he has even an individual mind to speak of as his own—let all that concerns otherness—all that concerns selfness be relegated along with the Divine Being to the region of the Unknown and the Unknowable.

But we may imagine that, instead of denying these truths of common life, many men will be hardy enough to affirm them. If so, in accepting these they clearly accept a great deal more. To be consistent they must accept also the reasonable beliefs and first principles upon which reposes Theism.

The question thus put is therefore a dilemma or choice between two alternatives. And there may seem to remain no great doubt as to which alternative most practical reasoners will accept. This kind of dilemma will recur at many several steps of our inquiry, but having been illustrated in one instance at considerable length, its examination on other occasions may be safely left to the intelligence of the thoughtful reader.

The four following chapters argue for the truth of Theism on four several and independent grounds. These arguments are purely constructive; and each is so far apart from the other three as to stand or fall upon its own merits. But, when each of these four arguments has been separately examined, if admitted either wholly or in a modified shape, their consilient and conjoint effect must be taken into consideration[j].

To minimize impediments in the way of true knowledge; and to rise into clearness;—these should be the hopes and aims of us all. Life is full of foiled endeavours; but let us onward now with the hopeful!