Ex Libra C. K. OGDEN ' a THE SUPERNATURAL IN NATURE THE SUPERNATURAL IN NATURE A VERIFICATION BY FREE USE OF SCIENCE BY JOSEPH WILLIAM REYNOLDS, M.A. PRESIDENT OF SION COLLEGE, VICAR OF ST. STEPHEN'S, SPITAI.FIELDS VKRBUM DOMINI MANET IN STERNUM SECOND EDITION LONDON C. KEGAN PAUL & CO., i, PATERNOSTER SQUARE 1880 " Now, if the natural and revealed dispensation of things are both from God, if they coincide with each other, and together make up one scheme of Providence, our being incompetent judges of one, must render it cre- dible that we may be incompetent judges also of the other. Since, upon experience, the acknowledged constitution and course of nature is found to be greatly different from what, before experience, would have been expected ; and such as, men fancy, there lie great objections against ; this renders it beforehand highly credible, that they may find the revealed dispensation likewise, if they judge of it as they do of the constitution of nature, very different from expectations formed beforehand, and liable, in appearance, to great objections objections against the scheme itself, and against the degrees and manners of the miraculous interpositions by which it was attested and carried on." BUTLER'S " Analogy of Religion," Part II. Revealed Religion, Chap. iii. Annex to 1280 TO THE RIGHT HONOURABLE AND RIGHT REVEREND JOHN JACKSON, D.D., LORD BISHOP OF LONDON, THIS WORK IS RESPECTFULLY DEDICATED AS A SMALL TOKEN OF KSTEEM AND LOVK FOR THAT GENTLE HOLINESS AND PURITY WHICH, UNITED WITH WISE FIRMNESS, RENDER HIM BELOVED AND HONOURED IN THE HIGH STATION WHICH HE HAS BEEN CALLED IN THE PROVIDENCE OF GOD TO OCCUPY. " THOUGH one were to allow any confused undetermined sense, which people might please to put upon the word natural, it would be a shortness of thought scarce credible to imagine, that no system or course of things can be so, but only what we see at present ; the only distinct meaning of that word is stated, fixed, or settled; since what is natural as much requires, and presupposes an intelligent agent to render it so, i.e., to effect it continually, or at stated times, as what is supernatural or miracu- lous does to effect it at once." BUTLER'S "Analogy of Religion," Part I. Natural Religion, Chap. i. SCIENTIFIC THOUGHT. "NON PROFICERE EST DEFICERE." "Not noted, But of the finer natures, by some severals, Of head-piece extraordinary : lower messes, Perchance, are to this business purblind." Winter's Tale. To the Visitor of Sion College. MY LORD, This book went forth with its parentage unacknow- ledged, lest scientists, who boast that they have fought and won the intellectual battle against Christianity, should refuse to hear an argument drawn from their own line of things by a clerical pen. Now that it has received and endured not a little fearless criticism ; now that every line of its statement appears to the author to remain unturned, and is allowed by the thoughtful to be capable of further production into new regions of thought ; it would be cowardice, not humility, to shrink from the responsibility of authorship. Honoured by your request so to do, I affix my name ; and being President of Sion College this year, I have the honour to use that title at the express wish of the Court of Governors. I respectfully offer to you, the Visitor of that College, a second edition of the work, as a mark of my sense of the great forbearance, cordial sympathy, wise counsel, and effec- tive help, with which, to the utmost of your strength, you encourage even the lowliest in the sacred ministry of our Church. This College, your Lordship well knows, is not only used for devotional, intellectual, and social meetings of the clergy ; but is the place where those who conceive that the possession of advanced science is incompatible with the childlike faith viii Scientific Thought. demanded by Holy Scripture, are encouraged to state the extent and meaning of their discoveries. A clear thinker, listening to the eloquence, acknowledging the skill, and honouring the zeal of those who exhibit their stores, is sadly conscious that though, after all, science is simply common sense applied to somewhat recondite matters scientific eyesight is not always scientific insight. Men of scientific research often neglect scientific thought : a neglect more sure to bring heartache than blossom to bring fruit. The champions of materialism and agnosticism are most defective in the method of scientific thought. They seem in- capable of rightly applying past experiences to new circum- stances. Not looking sufficiently at things in general, they allow the enlargement of their partial and secular province to diminish, and sometimes to destroy in their own minds the vaster outlying regions. A kind of steeplechase philosophy is in vogue. Specialism assumes the functions and honours of universalism. Materialists, by strangest solecism, use mind to subject Nature ; and then, mental control being established, destroy mind, and give to matter the supreme capacity of that which has been destroyed. Science makes the meaning of things wider and more real, but they narrow all that is sacred. Mr. Ruskin says of them " The use of the word ' scientia ' as if it differed from ' knowledge ' is a modern barbarism, enhanced usually by the assumption that the knowledge of the difference between acids and alkalis is a more respectable than that of the difference between vice and virtue." Not possessing inner vision, they govern hard from the outside instead of working up from within. They advocate degradation ; for the changes which they further involve transition, not from the lower to higher, but from the higher to lower, degree of perfection. This manifold error is a fault, partly due to the evil habit of regarding the outer world of matter, and the inner world of intelligence and emotion, as nothing more than the concave and convex of the same substance : error gross and grievous as that pounds and pence make rich, and not heart and mind which bless or curse for ever. They do not adequately consider the whole of life, nor 'that advan- Scientific Thought. ix tageous and permanent moral changes whether in nations or individuals are wrought not solely by direct action of outer circumstances, but by spontaneous effort of nations and in- dividuals ; and that this constitutes the great distinction between the living and the dead. Further, though scientists admit more or less of spon- taneous action in Nature, strange to say, some assume univer- sality of rigid action in physical laws which action is not known to be true of any law at all, and, absurdly enough, they apply it to religion and morals. They forget or wilfully ignore the verity that mutual sympathy unites us one to another, low to high, young to old, and puts into one life the power of a thousand. They put forth materialism, apart from Divine action, as an explanation of the universe ; but have no buttresses with which to replace the mainstays they are bent on withdrawing from society. Materialism cannot admit the smallest spon- taneity, uniformity must be absolute and universal ; whereas, every day that a man lives has a speciality which comes no more, and wisdom tries to find because it prepares for the morrow's gain. We know that advanced morality is never found to continue apart from faith and worship ; and that all the old civilisations, because they degenerated in moral tissue, lost intellectual vigour and were smitten with decay. We are aware that exact uniformity cannot be found anywhere, at any time, or in anything ; and that materialism is unable to explain any order of events, or any one thing in any order of events. Our sense of sight cannot assure us that there is no one in the dark ; our sense of hearing cannot be certain that nothing inaudible is going on. The simplest facts known are possibly, indeed probably, not ultimate, but made up of simpler or more complex. Materialists, slighting these great truths, mar the beauty of all their attainment. They have not insight to discern that Christianity, even in its present sadly im- perfect development, as a matter of fact, is at the head of science, the head of literature, the head of morals, the head of civilisation, the head of the world. Scientific thinking will enable our opponents to correct their error, and to do every little well that the whole may be x Scientific Thought. a pleasure. Then we, too, shall amend many faulty interpre- tations as to Divine Existence, Creation, Providence, Natural Law, and Overstepping of Rules. The truly intelligent do not fear accuracy of thought and thoroughness of investigation. It is not intelligence, but unintelligence, that disposes to impiety ; a sort of savagery and brutality that leads to low life, to uncleanness of body and mind, to turbulence of spirit and conduct. It is time that we be men ; time to raise on a scientific assured basis the great superstructure of sacred emotion, of pure morality, of right thinking, of wise conduct, and attain all that is attainable by our present faculties. Whatever may be said about the world's age, it is new and strange to every one. No man, living or dead, has or can have had, exactly the same experience. The poet is inspired, the soldier thrills with the hope of glory, the statesman prepares conditions of society, the theologian is instinct with Divine truth, and every one, in use of his mental chemistry and moral power, can tell something special of human experience. We walk about here with a consciousness of the now, aware of the past, and prepare for the future. We save that we may give, and give that we may truly save ; use of the riddle makes every user rich. Let none who have hope as princes wander about as beggars. Let none choose for himself the sad task of gather- ing the flotsam and jetsam of a life wrecked by disappoint- ment, or be without part or lot in the coming truth and glory. Not only the leaders of men, but rustics even, owe a duty to society and to God, that the sacred faculty of faith the faculty which prompts our will to holy decision, be en- riched, enlarged, confirmed, in conception and enjoyment of Him who is greater than ourselves, and whom the godly praise " O Thou ! the Resurrection and Redemption, The Godhead, and the Manhood, and the Life." I respectfully thank those critics who recognising the almost insuperable difficulties which encumber any compre- hensive endeavour to verify revealed sacred facts and doctrines by the subtle processes of modern science welcomed the Scientific Thought. xi truth that separation of science and faith is to the weakening of both ; while their union strengthens each, and gives birth to sons and daughters strong and fair. There are critics whose praise would be dispraise "malis displicere magna laus est ; " and there are carpers, not critics, to whom one must say " Quid caeco cum speculo ? " The utmost care has been taken to render this edition accurate. The arguments are carried to the outermost line of verified science, but their validity rests on those grand facts which remain immovable from aye to aye. For various emendations I am indebted to the Reverend William Kay, D.D., Rector of Great Leghs, and Honorary Canon of St. Alban's, to the Reverend Professor T. G. Bonney, F.R.S., and to Mr. John Henry Gurney, Northrepps Hall, Norwich. My friend Mr. William Kitchen Parker, F.R.S., enabled me to make several valuable improvements. To Dr. P. Martin Duncan, F.R.S., who ably revised the whole work, thanks are due for help which rendered some statements more accurate. My friend Mr. Charles Lavers Smith, with loving labour, care, and skill, prepared the excellent index. To you, my Lord, belongs that high praise " Sanctus sancte sancta tractat." " He loved to serve whose service saveth me, In serving Him I shall your servant be." JOSEPH WILLIAM REYNOLDS. PRESIDENT'S HOUSE, SIGN COLLEGE, LONDON WALL. " LA ve'ritd est toute pour tous." PAUL-LOUIS COURIER. " DE tous les miracles consigned dans les livres de 1'Ancien Testament, le plus dtonnant nous parait toujours le premier mot de la Genese ' Au commencement, Dieu crea le ciel et la terre.' Le monde de 1'esprit est ainsi conquis des le de"but, et la redoubtable fascination du dualisme est vaincue. ... II a bien fallu que Dieu deVoilat sa face pour que 1'homme . . . put reproduire ses traits augustes comme il 1'a fait dans 1'Ancien Tes- tament." " Histoire des Trois Premiers Siecles de PEglise Chre'tienne," EDMOND DE PRESSENS& CONTENTS. STATE OF THE CASE. PAGE Growth of Modern Science . . I Devotion to Science ... I Error of some Scientific Teachers . I Error of some Religious Teachers . 2 Unwise Separation of Science from Religion .... 2 Lovers of Study .... 2 For Whom the Book is Written . 3 The Loss of Faith a great Loss . 3 Revelation and Science Mistake and Misfortune of Mate- rialists ..... Character of Present Scientific Dis- coveries .... Forms of Matter Accidental . Process of Verification . Omnia Cunctanti . STUDY I. IS INTELLECT DIVORCED FROM PIETY? The Divorce Improbable . . 8 The Religious Sense the Highest . 8 Incapacity of Irreligious Men . 9 The Great Reality underlying all Things ..... 9 Effort to Know the Unknown . 9 The Principle of Noble Conduct . 9 Need of an Ethical Ideal . . 10 Human Progress not always towards Happiness . . . .10 Inconsistency of Argument against the Supernatural in Religion . 1 1 Common Sense Believes . . 12 Morality based on Divinity . . 13 Moral Element in Man . . 14 An Unwise Statement ... 14 The Greatest Men are Believers . 15 This allowed by Opponents . . 15 Professors of Science ought to satisfy Sacred Emotion . . 16 Union of Intellect and Piety . 16 Errors of Materialists 16 The Coming Man will unite Re- ligious Feeling with the Know- ledge of the Time . . .17 Two Principles of Government . 18 Example of Providential Interfer- ence 18 Confirmation by Three Opposing Schools of Thought . . 19 Revelation a Special Message to Intelligence . . . .19 Erroneous View of Doubt . . 20 Use of Authority in Science and Faith 20 Doubt, the Halting Step of Pru- dence . . . . .21 Duty tries to be rid of Doubt . 21 Faith Implies Knowledge . . 22 The Single-eyed .... 22 Wilful Doubt a mark of Weakness or of Insincerity ... 23 XIV Contents. Prolonged Doubt Wastes Life and Hinders Progress ... 23 Personal Verification of Religion . 24 The Higher Verification . . 25 Heights not yet Attained . . 25 The Light of Nature not a Sufficient Guide 26 The Arts Fail . . . .27 The High and Dry Light of Intel- lect did not lead to Purity . 27- Ethics, Art, Science, Fail if put in place of Religion . . .28 Where No Vision is the People Perish 28 Christ's Morality the Highest . 29 Opponents of Holy Scripture . 29 Infidels not Whole or Comprehen- sive Men .... 30 Errors of Materialists ... 30 The Secular School . . 31 Recapitulation . . . .32 The Best Thinkers give up the De- spairing Creed . . -32 Piety the Crown of Intellect . . 33 STUDY II. THE SUPERNATURAL. Rash Denial of .... Universal Belief in the Supernatural The First Cause .... Atheism Incapable of Proof Denial of the Supreme is based on Ignorance .... Must assume Existence of the First Cause .... The Inscrutable Power a Reality Manifestation of It . Personality .... Arguments against Personality . A Possible Existence Higher than Personality .... Delusive Argument Personality, our Highest Mode of Conception .... Revelation of the Godhead 1. Nature and our Consciousness God's Autobiography . 2. Ground of our Moral Sense . 3. Foundation of our Religious Ideas ..... 4. Their Universality 5. Miraculous or Higher Modes of Divine Action . Three Hypotheses as to Origin of Things ..... Atheistic Pantheistic .... Theistic 34 34 34 34 35 35 35 35 36 37 38 38 39 40 40 40 42 44 44 44 45 Verified Theology ... 46 Verification by Scripture . . 46 Genius of Unbelief ... 47 The Wording of Scripture . . 47 Against the Science of the Day . 47 Growth of Power in the Words . 48 Inner Life of Meaning . . 48 Continual Revelatory Character . 48 Misconceptions of Opponents . 49 Bible not Screened from Criticism 49 Figurative Expressions . . 49 Bible states Facts ... 50 Scientific Account of Creative Process ..... 50 Truthfulness of Scripture . . 51 Unlike all other Cosmogonies . 51 Exceeded the Knowledge of the Time . . . . . 51 Narrowness and Idolatry of Mate- rialists 52 Two Reasons why they ought to accept the Doctrine of Divine Personality 53 Our Knowledge of God . . 53 Mathematical and Spiritual Truth 54 All Religions claim Divinity of Origin 54 Summary ..... 55 Priests of the Physical Universe . 55 Quotation, S. T. Coleridge . . 56 Contents. xv STUDY III. THE THRESHOLD OF CREATION. The Universe too Vast for our Com- prehension . . . -57 Wrong Conceptions as to its Origin 57 The Scriptural Account Misunder- stood ..... 58 Infinity and Eternity seen in Crea- tion 58 Creation Relatively Infinite and Eternal 58 Elements of Space ... 59 The Statement, " Science has no room for Miracles," convicted of Inadequacy ... 60 Union of Mind and Matter . . 60 An Unascertained Something . 61 Mechanical View of Nature . . 6 1 Is Everything in Nature Natural ? 62 PAGE Matter Known only by Mind . 63 Matter Brought out of the Invisible 64 Creation of Matter .... 65 The Creation of Matter proximately "thinkable" .... 65 The Visible World Permeated by the Invisible .... 66 Experiments 67 We are only Beginning to Know . 68 Science Throws Light on Scripture 68 Beginning 70 Eternity and Infinity . . 71 No Time without Creation . . 71 The World Infinitely Vast and In- finitely Small . . . .71 Bird's-eye View of the Argument . 72 Translation from Jean Paul Richter 73 STUDY IV. RUDIMENTS OF THE WORLD. Quotation from " Principia " . . 75 Hypotheses concerning Primal Matter 75 Structure of Matter ... 76 Only Few Elements Largely Used . 79 Life-Throb of the Universe . . 80 Change must have come from Without 80 Vastness of Continual Change . 81 Not more to be Got out of the Atom than has been put in . 82 Type of Nature's Book ... 82 Printing of the Book . . -83 Clustering into Molecules . . 83 Similarity of Molecules . . 84 Molecular Energy . . .84 The Molecule as a Solar System 85 Examples of Molecular Energy . 86 Mechanism of Worlds . . .86 Generation of Movement . . 86 Curvature of the Straight Line . 87 The Earth 87 The Planetary System ... 88 The Connected Mass ... 89 Heat, Light, and Motion of the Universe .... 89 Measurements of Time ... 90 Glacial Epochs . . . .91 Obliquity of the Ecliptic . . 92 Warm and Cold Periods . . 92 Scientists not Agreed ... 93 Ceaseless Change .... 94 Creation Represents God's Majesty 94 View of Worlds .... 95 Memories Carried into the Future . 97 Happiness, N. P. Willis . 97 XVI Contents. STUDY V. ORIGIN OF LIFE AND THEORY OF RULE. Ancient and Modern Physical Theo- ries ...... 98 Inaccuracy of Physicists . . 99 Theories of Life . . . . I oo Occulta Vis loi Life a Mystery Origin and Growth 102 Physical Science Explains the How 103 Scripture Reveals the Why . .103 Arrangement of Living Particles . 103 Autogeny no Explanation . .104 The Vital Substance . . .105 One and the same for all . .105 Inexplicable 106 Constructive Power . . . 106 Beginning of Life Denied . .107 Natural Genesis or Evolution . 107 PAGE 109 no in in Individual Developments . . Natural Processes . . . . Union of Mind with Matter . . Our own and Angelic Intelligence . Great Minds search for Intelligible Reasons ..... 112 Desire to Do Right . . .113 Governing Mind . . . .113 Chess-board Theory . . .114 Physical Evil ..... 115 Parasites ..... 116 Beneficence of Pain . . .116 Moral Lesson . . . .117 Evil is Temporary . . . .117 Evil not Inconsistent with the Exist- ence of a Personal God . . 1 1 7 STUDY VI. THE CREATIVE WORDS. Confessions of Science . . .119 Statement of Scripture . . .120 Scientific Statements not accepted as Infallible . . . . I2O Create, means Divine Production . 121 Nature's Progression is God's Way of Doing Things . . .121 Thinking of Creation . . .122 Divine Mystery Revealed in Creative Act 123 Scriptural Conception of God, as Holy Trinity, not formed of Human Qualities . . .123 Word represents the effluence of Divine Will in Effectuation . 124 " Word " is the Mediative Element in Divine Action . . .124 Heavens Created Before the Earth . 125 As to Space between the first and second verses, Gen. i. . .125 As to Space being Furnished at Once . . 126 The Spirit Moving upon Chaos . 1 26 Work of the Spirit on Matter and in our own Nature . . .126 Convertibility of Energies . . 127 Primal Matter and Operation of Energy 127 The Coming In of Light . .128 Evening and Morning . . .128 Days of Creation . . . .129 The Firmament a Tenuity . .129 The Germination of the Earth . 131 Lights in the Firmament . . 131 Power of the Letter . . -132 The Waters Bring Forth . .132 Moses Possessed a Scientific Spirit . 132 His Statement Con firmed by Science 133 Sixth-Day Creation . . -133 Arrangement of Days Rhythmical . 133 Evolution as applied to the Account 134 Man the Up-looking One . .134 His Formation . . . . 135 The Image and Likeness of God . 135 Contents. XVII Creation of Man as regarded by an Evolutionist . . . .136 Mind is not Matter . . . 136 Errors as to Providence, God, Crea- tion 137 Power of the Book Allowance to be made for Popular Statements .... Cannot be Proved Inaccurate PAGE 37 I3S STUDY VII. INTERPRETATION OF THE DAYS. Meaning of the Days . . . 140 Accepted Facts 1. The World is Ancient . . 140 2. Creative Process Continuous . 140 3. Man Older than 6000 Years . 141 4. World Continually Changing . 141 Timid and Ignorant Reply . .142 Statement as to Old World . .142 Remonstrance of the Thoughtful . 143 Characteristics of the Divine Ac- count ..... 144 The Prophets not always Acquainted with the Full Meaning of their Prophecies .... 145 The Work and the Days a Parable 145 Seven a Sacred Number . . 145 Various Uses of the Word "Day" 146 Duration not Determinable . . 147 Two Difficulties . . . .148 Vast Separations . . . 148 Periods of Darkness . . . 148 The Fourth Commandment . -149 Explanation of the Meaning . .149 Chaldean Chronology . . .150 Why was not the True Interpreta- tion Given Earlier ? . . 151 Changes Rightly Made are Bene- ficial . . . . .152 Theology becoming Sturdier . .152 Genealogies are the Birth Line of Christ 153 The Genealogies are not Chrono- logical 155 Genealogies not Accurate Measures of Time 155 STUDY VIII. DAY I. LIGHT. Worlds previous to the Earth- World 156 Conception of Light and its Origin 156 Radiant Heat made Visible . .156 Electric Current Through Platinum Wire 157 Primal Illumination of the Earth . 157 Transformation of Energy . . 158 Luminous Lines in Vapour of Atoms 1 59 Vibrations of Atoms . . .159 Sound, Light, and Heat Waves . 159 Spectrum 160 Light Reveals a Vast Scheme . 100 The Medium of Light . . . 161 Eyes of Insects .... 161 Our Present Sight seems Rudi- mentary 162 Various Lights . . . .162 Sensation of Light . . . .163 Work of Light . . . .163 The Recesses of Scripture contain Deep Truths . . . .164 Light a Revelation . . . 165 Faith and Knowledge are Two Hemispheres of Life . .165 Space and Time two sides of a Ladder for Ascent of Life . 166 XV111 Contents, STUDY IX. DAY II. "GOD MADE THE FIRMAMENT." The Second Day's Work not Blessed 168 Firmament not a Transparent Floor 168 Ancient Poetic Phrases . . .169 Knowledge of Ancient Sages . . 169 Genius of Ancient Worthies . .170 Primeval Waters and Atmosphere . 171 Dew Point 172 Establishment of a Firmament . 173 Scientific Theory . . . . 173 Division of the Waters . . . 1 74 PAGE Light of the Firmament . . 1 75 Artificial Skies . . . .176 Colours of the Firmament . . 177 Action of the Firmament . . 1 78 Perfumes, Vapour, ^Ether-waves . 178 The Firmament a Co-operation of Phenomena . . . . 179 Argumentum ad Hominem . .180 Memorials of the Supreme . .180 We ought to advance with our Science 181 STUDY X. DAY III. THE HABITATION OF LIFE. Sacred Geology . . . . 182 | Conception of the Creative Pro- cess 182 Symbol of Stretching out and Fashioning . . . .183 Scientific Geology . . . .184 Early Chemical Condition of the Earth 185 Nearer Portion of the Pathway . 185 Cosmogenetic Era . . .186 The Molten Sphere and Atmo- sphere 186 Cooling 187 Crust of the Earth . . .187 Action by Organic Life . . 188 Organic Rocks . . . .188 Life-Times of the Earth . .189 Eozoic Dawn of Life . .189 Palaeozoic Old Life , . .189 Mesozoic Middle Life . .190 Neozoic New Life . . .191 Divine Inteferences . . .191 A Mechanical Conception not the Highest 192 Invisible World . . . . 193 Changes are Subject to Law . . 193 "The Undevout Astronomer is Mad" 194 We worship Godhead . . -194 Life in Other Worlds . . -195 Life seems to be Nature's Great Purpose , . . , 196 Life a Progress . . . . 197 Growth of Plants . Food of Plants Substance of Plants Functions of Plants Passing into Life . STUDY XI. DAY III. CREATION OF PLANTS. 198 j Separateness of Animal and Vege- 199 I table Life .... 200 *99 System of Vegetation . . . 202 199 I Comprehensiveness of the Sacred 200 Account . . . 202 Contents. xix Classification Mutable . . . 203 Order of Introduction . . . 204 Succession of Vegetable Life . . 205 Plants without Sunlight ? . . 206 Plants grow in the Dark . . 207 Nature of the Earliest Vegetation . 207 Moses had a Moral Purpose in View .... 208 Did Plants precede Animals ? . 208 Earliest Forms found Side by Side 208 Plants and Animals Necessary to one another .... 208 Essentially Distinct . . . 209 Were Plants of Divine Origination ? 209 Natural Agency . . . .210 Children of the Sun . . .211 Scientific Hypothesis . . .211 Richter's Lesson . . . .211 Glimpse of the Transcendental . 212 The World a Study for Spirits . 212 Enlargement of Knowledge . . 214 STUDY XII. DAY IV. THE SUN. Two Dangers to be Guarded Against 215 Difficulties Confirm Divine Verities 215 Moses' Account Wonderful . .216 A Divine Product . . . .217 Conceptions of Creation . . .217 Progress not in a Straight Line . 2l8 The Sun's Origin . . . .219 Impact and Accretion . .219 Condensation and Contraction . 219 Rotation of Nebulous Rings . 220 The Sun's Age . . . .221 Not made on Fourth Day . .221 Assertion that it was made on Fourth Day . . . .221 Measurement of the Heat . . 222 Future Extinction . . . 223 The Divine Account . . . 223 The Sun's Physical Constitution . 223 Body of the Sun . . . 224 Opinions of the two Herschels . 224 Sun's Surface .... 225 ,, Eruptions .... 226 Sun's Prominences . . . 226 ,, Metals .... 226 ,, Envelopes .... 226 Counterpart in Planet Saturn . 227 No Theory Adopted . . . 227 The Sun's Rule .... 228 Matter from other Systems . . 228 Variations Produce Permanence . 228 Ruler of the Earth . . . 229 Lord of Earthly Life . . . 229 Obscuration of Light . . . 229 The Sun's Path through Space . 230 Whence and Whither . . . 230 Advance of Planetary Orbits . 231 Wider Circle than the Physical . 232 God's Riches are not our Poverty . 232 Littleness and Greatness . . 233 Our Greatness . . . 234 STUDY XIII. ' DAY V. FISHES, REPTILES, BIRDS. The Earth, Portion of a Grand Scheme 236 The Beginning was not by Agency of present existing Laws . . 237 An Organism a Wonderful Mecha- nism 237 Plato, Darwin, Owen, as to Life . 238 Specific Nature of Life . . . 239 Six Characteristics of Living Things 240 Six Types of Animal Structure . 241 Simply arranged in the Divine Nar- rative 242 XX Contents. PAGE | Kinship of all Things . . . 242 In Unity Diversity . . . . 243 The Process of Life a Series of Metamorphoses . . . 243 Every Process a Prophecy . . 244 Reproduction 244 Reproductive Elements . . . 245 Primitive Life . . . . 246 Advance in Life .... 246 Fish Life 247 Amphibians, Reptiles, Lizards . 248 Affinities of Fish to Higher Life . 249 Transition to Birds . . . 250 Classification of Birds . . .251 The Bible Narrative . . .252 Narrative by Plato . . . 252 Incapacity of Ancient Science . 254 Revelation .and Science . , . 254 False Kingdom of Man . . -255 True Kingdom of Man . - - 255 STUDY XIV. DAY VI. CREEPING THINGS, BEAST, CATTLE. Unreasonable Requirements . . 257 As to not seeing a Creation . . 257 All Phenomena are Manifestations of the Great Unknown . . 258 Unwise Inquiry .... 259 Creation a Divine Work . . 259 A Work wrought by Mind . . 260 I. Unity of Power . . . .261 Rhythm of Motion . . .261 II. Unity of Form . .261 Blood-Corpuscles . . . .261 Deviation and Return . . . 262 Repetition and Differentiation . 263 III. Unity of Substance . . 263 All Protoplasm the Same . . 263 Vitality is the Cause of Change . 264 Process of Variety .... 264 Insects 264 Snails 265 Process of Adaptation . . . 265 Advance from the Sea . . . 266 Limitation of Structural Changes . 267 Marsupials 267 Mammals 268 Heredity and Adaptation . . 268 Life ascends in many Paths . . 269 Differences in Structure . .270 Natural Origin of Species . . 270 Variations from Primitive Type . 271 Atrophy and Development . . 272 Distinct Provinces of Life . . 273 Persistence of Type . . -274 Embryonic Development . 275 Like Parts but Separate Paths . 275 Progress and Variety of Life . .276 Rudimentary Organs , . 277 Their Cause Unknown . . . 277 Nature cannot surpass Itself . .278 Natural and Supernatural are one splendid Unity . . . 279 STUDY XV. COMPARISON OF THE TWO DIVINE ACCOUNTS. . 28l Two Modes of Existence Double-sidedness of Nature . . 281 I Knowledge a Revelation from In- telligence to Intelligence . 282 One Account Creative, the other Re- demptive .... 282 Both Accounts by same Writer . 283 Variety of Statement . . . 283 Meaning of Generations . . 284 Trees of Life and Knowledge . 284 Change of Divine Name . . 284 No Rain Not a Denial of Previous Rain 285 Going up of Mist .... 285 Mystical Character of the Second Narrative .... 286 A Spiritual Reality . . .286 Separateness of the Two Accounts . 287 1. Facts left out . . . . 287 2. Varied Arrangement . . 287 Contents. xxi PAGE Man a Living Soul . . . 288 Separateness of Man from Animals and Angels .... 288 Living Souls of Lower Animals . 289 The Temptation .... 289 Adam Earthly and Heavenly . 289 Threefold Nature of Man . . 290 The Narrative Simple yet Grand . 290' Chaldean Account of Genesis . 291 PAGE Age of the Chaldean Tablets . . 293 Translation of the Fifth Tablet . 293 Corresponding Portion of Genesis . 294 Primeval Tradition . . . 295 Reasons for Retaining the Ancient Narrative .... 295 The Twofold Account confirmed by other Scripture . . . 296 Growth of Divine Truth . . 297 STUDY XVI. THE PRE-ADAMITE WORLD. The Account of Creation, if True, is Divinely Inspired . . . 299 A Revelation of Things not Known 299 The Heavens more Ancient than the Earth 300 Fall of Angels and of Man . . 300 Not Poetical and Figurative . . 301 Pre-Adamite Men .... 302 No Relics of the asserted Brute Con- dition 303 Savagery not Proof of Brutal Origin 304 Our Rude Ancestors . . . 304 Savages cannot Civilise Themselves 305 The Civilised become Savage . 305 Assertion as to Ancient Civilisation 307 Evolution of Man a Divine Process 307 Definite Progress .... 308 The Mystery of Advance . . 308 Work of High Art . . . 309 Essential Differences proceed from Original Unity . . . 309 Was Adam the First Man ? . . 309 Cainites . ... . . 310 Adamites and Men are not Two Races . .... . 311 Supposed Prior Psychical Man . 311 Adam the First Man . . .311 Sin 312 Death Prior to Adam . . .312 Freedom of the Creature rendered Sin possible . . . -313 A Free World the Best World . 314 Cure of Evil 315 Man not the Helpless Victim of Evil 315 Bringing Back of the Banished . 316 STUDY XVII. MAN : ORIGIN, NATURE, LANGUAGE, CIVILISATION. Old and New Superstition . .318 Fashioning of Man . . . 318 Divine Breath in Man . . .318 Spirit in Man . . . . 319 Separation of Man from Brute . 319 Plenary Memory .... 320 Higher Mental Processes . . 320 Man more than a Material Or- ganism 321 Compared with his Meaner Brethren 321 The Human Soul . . . .321 Assertion that the Soul is Mortal, Unscientific .... 322 The Bestial Theory ' . . . 322 The Course of Transformation . 323 Human Reason . . " . . 324 Free- Will 324 Ancestral Ape .... 324 I. Man considered as a Brute . 325 The Life Plan of Vast Compre- hension 325 Special Process of Life . . 326 Evolution or Order of Progress . 326 Man did not grow out of Brute . 327 Infinite Series and Incalculable Time not required . . .327 XX 11 Contents. PAGE Mental Phenomena . . . 328 Mosaic Statement Misunderstood 329 True Science fights False Science 329 Withering Branches of Humanity 330 Degradation Likely . . . 330 Elevation of LowjForms Unlikely 33 1 New View of Old Sin . . 332 The Chinaman .... 332 The Brutal Origin of Man con- trary to' 4 History and Experience 333 II. Development of Language from Animal Cries .... 333 Man's Voice representative of all Sounds 333 Man is Man by Speech . . 334 Co-ordination necessary for Speech 334 No Record of the Invention of Language . . . -334 The Path and Progress of Lan- guage . . . . .334 Veddahs in Ceylon . . . 335 Dwarf Negrito Race . . . 335 Other Low Orders . . . 335 Language an impassable deep be- tween Man and Beast . . 336 Language rather Organic than an Organism . . . . 336 PAGE Language Product of Organism and Thought .... 337 Theories as to Origin of Speech . 338 Divinity of Speech-Faculties . 338 Man Began and Continues as a Learner 338 Roots of Words .... 339 Base of all Languages the Same . 340 The Frame and Spirit of Man give Power to Speak . . . 340 Ancient Languages . . -341 Language not Commensurate with Mind 341 III. Human Development by Civil- isation 342 The Benefits are mixed with Evil 342 Old Athens . . . 343 Ancient Cities .... 343 State of Masses in our Cities . 343 How Civilisation ^is to be made Beneficial and Lasting . . 344 Three Elect Nations . . . 344 Artificial Selection . . . 344 Tendencies and Dangers of Modern Civilisation .... 345 Christianity the Ground of our Hope 345 STUDY XVIII. HUMAN LIFE : PERSONALITY, INDIVIDUALITY, SPECIALITY. The Nobler Parts of our Nature are to be specially regarded . 347 Life and Mind .... 348 Ancestral Heritage . . . 348 Organic Life 348 Definitions of Life: Herbert Spencer, G. H. Lewes, Descartes . . 349 Life a Self-propagating Endowment 350 Physics and Chemistry do but par- tially Explain . . . 350 Personal Principle . . . 351 Mechanical Self-adjustment or Automatism . . . -351 Process and Totality of Personal Existence .... 352 Our Personality is Real . . . 352 Individuality . . . . -353 The Simpler Forms . . . 353 The True Life of Personality . 354 Soul of the Beast . . . 354 Divine Personality and Indi- viduality 355 Natural and Experimental View 355 The Physician's View . . 355 Idiosyncrasies . . . -355 Morbid Tendencies . . . 356 Mistaken Notions . . . 356 Histologist and Schoolboy . -357 Individuality of our Life a Fact . 357 Inner Pavilions of our Being . 358 Individuality of Power and Renovation .... 358 Contents. xxni PAGE Speciality of Human Life . . 358 Present Stage Rudimentary . 358 Brain Power .... 359 Mechanical and Chemical View . 360 Not applicable to the Mind . 360 Molecular Motion of the Brain . 360 The Physician's View . . 361 Speciality of Ailments . . 361 Speciality of Organisations . 362 Disturbances of the Higher Faculties .... 362 The Moral Element . . . 362 Transmission of Taint . . 363 Accumulated Evil . . . 363 PAGE Degenerate Race . . . 364 Connection between Moral and Material Condition . . . 365 Seeking Attainable Good . . 365 Human Freedom . . . 365 Human Motives .... 365 Difference between Bad and Good Men . . . . . 366 Deterrent Motives . . . 366 Volition 366 Reverse of the Old Parable . 367 Knowledge not Sufficient . -367 Expansion ..... 368 STUDY XIX. THE INVISIBLE. The Studies have Confirmed our Faith 369 Thought Reading Thought . . 369 Special Information . . . 370 The Visible a Realisation of the Invisible 371 A Procession from the Unseen . 371 Three Hypotheses as to the Visible 372 Three Mysteries . . . , 373 Sophistries . . , . -373 Truisms 374 The Supernatural not Unnatural . 375 Scientific Recognition of Interven- tion ...... 376 Two Classes of Miracles . . 376 Testimony, as to Miracles, Credible 377 Three Conditions .... 377 Miracles are Sometimes Prophetic . 377 God in the Universe, but not the Universe " . . , -378 Spectral Illusions .... 378 Power of the Imagination . . 379 The Visible and the Invisible are Connected .... 380 Prevision 380 Dreams . . . . . .381 Some Dreams Possess an Occult Power 381 Vivid Power of Dreams . . 382 Not a Mere Play of the Fancy . 382 Seeing from Within . . . 383 Lord Brougham's Vision . . 383 Gradational Transition . . . 384 Somnambulism .... 385 Clairvoyant Somnambulism . . 385 Magnetic Sleep .... 385 Higher States . . . .386 Discerning the Future . . . 386 Mechanical Action of Thought and Memory 387 Many and Complex Factors in- volved in Prevision . . 387 The Energies and Laws Unknown 388 The Operation Capricious and Erring . . . . . 389 Occult Sciences yield no Explana- tion 389 Demons 39 Spiritualism Modern and Ancient . 390 Revival of Diabolical Arts . . 391 Why the Invisible World is Re- vealed 393 XXIV Contents. STUDY XX. VARIETY IN NATURE. PAGE Invariability of Law . . . 394 Uniformity is not Fate . . . 394 A Platform for Variety . . . 395 Law, Platform for Miracle . . 395 Attempted Reconciliation Law and Will 396 The Natural World but a small portion of the Divine Dominions 397 Limitation of Uniformity . . 380 The Government of Free Creatures necessitates Intervention . 397 Matter as Example of Variety . 397 Matter in Radiant State . . 398 Infinite Variety wrought by means of a Few Elements . . . 398 Calculating Machine . . . 399 Continual Intervention . . . 400 Molecular Theory of Gases . . 400 Variety and Structure Exist where none can be Detected . .401 Commonest Things Display Im- measurable Variety . . 402 Farina of Flowers, Leaf Arrange- ment ..... 402 Sun not Source but Sustainer of Organisms .... 403 Work of Light in Plant Life . . 403 Peculiarities of Plants . . . 404 Life a Series of Surprises . . 405 Parents and Offspring Like and Unlike 405 Heredity 406 Structureless Germs marvellously Complex 406 Evolution of an Individual . . 407 Circulation of the Blood . . 407 Variety seems aimed at as a Beauty- Coral 407 Birds of Passage .... 408 Fishes 408 Synthetic Types .... 408 Embryos are Different . . . 409 Variety Illustrated by Light and Sound 409 Eccentricities 409 Apparent Irregularities . . . 410 Consciousness . . . . 41 1 Varieties in Reproduction . .412 Entozoa 413 Peculiarities amongst Fish . -413 Males and Females . . . 413 Bees ....;. 414 Ants 414 Red Ants 415 Aphidae 415 Transformations of Insects . . 416 Caterpillars 417 Hymenoptera . . . -417 Silent Members . . . .418 Agency of Use and Disuse . -419 Life as a Strategic Movement . 419 Changes of Inorganic Matter . 420 Chemical Surprises . . . 420 Diffusion 420 Temperature 421 Potassium, Sodium, Ice, Water . 422 Transformation of Sunbeams into Flesh 422 Transformation of Sunbeams into Mental Power . . . 423 Astronomical Varieties . . . 423 Coloured Suns .... 424 Changes in the Light and Heat of Suns 425 Different Simultaneous Phases . 426 The Solar System . . . 426 Stages of Life's Variety . .427 Future Catastrophes . . . 428 Passing away of other Worlds . 429 Unknown Energies at Work . . 429 Communion of Spirit . . . 430 Contents. xxv STUDY XXI. FOLLIES OF THE WISE. Purpose of the Study . . . 431 A Puzzling Truth . . . .431 Ancient Opponents . . . 432 Science not Taught by Scripture . 432 Bible as Viewed in Different Ages . 433 Irreverent Opponents . . . 434 Faults of Great Men . . . 434 Charge against the Pentateuch . 435 ,, ,, Sacred Cosmogony 436 ,, ,, all Revelation . 436 Two Errors attributed to Moses . 437 Moses Vindicated .... 438 Fault-making Charges . . . 438 Fixity of the Earth . . . 438 Movement of Sun and Stars . . 439 Sun Miracles for Joshua and Heze- kiah ..... 440 Providential and Natural Arrange- ments ..... 440 Calculation as to Power expended in a Miracle .... 440 Miracles Associated with the Greatest of Men ..... 441 Universe of the Bible too Limited . 441 The Common Chronology too Narrow ..... 442 Refusal of Scripture by Secularists . 443 Unbelieving and Rash Interpreta- tions ..... 443 Irreverence of these Charges . . 445 Narrowness of Scientific Assailants of Holy Scripture . . . 446 Narrowness as it affects Theology . 446 St. Paul charged with Error . . 447 Fault found with the Eye . . 448 Defects of the Eye .... 449 The Eye one of God's best Gifts . 450 A Lecture at Sion College . .451 Orthodoxy Abused . . . 452 Science and True Doctrine are never Contrary to One Another . 453 The Best Men are Enfranchised from Narrowness . . . 453 Trial of the Professors by an Egg . 454 By a Camel .... 454 By a Lion and Tiger . . . 454 By an Ape 454 Presumption of Subordinate Science 455 Assertion as to Matter . . . 455 Examined and Discarded . . 455 Scientific Conception of Matter . 456 The Mechanical Theory does not Explain the Origin of the World ..... 457 Vortex-Rings . . . .457 Theory of a Perfect Fluid . 457 Matter apart from its Properties . 458 Origin and Restoration of World not accounted for by the Me- chanical Theory . . .458 No Intervention of the Deity ? . 458 Ascertaining the Existence of the Unknown .... 459 Miracles are not a priori Impro- bable 459 Consciousness leads us to an Untried Universe 459 Revelation shown to be Scientific and Scriptural . . . 460 The Mechanical Theory tested by Human Progress . . .461 Disproof of the Theory . . .461 Genius and Emotion not measured by Physics . . . .461 Human Progress is Intermittent . 462 Truth Admits no Lie . . . 462 Work of the Clergy . . . 463 The Bible a Living Book . . 464 Cannot be Mechanically Explained 464 A Cure for Folly . . . -465 XXVI Contents. STUDY XXII. THE KINGDOM OF GOD. PAGE Knowledge of God . . . 466 Highest Life 467 Nature a Splendid Miracle . .468 Demonstration of Miracles . . 469 Two Mysteries . . . . 469 How Did God Create the World ? . 470 Personality of God . . . 470 Pantheistic Theory degrades God . 470 Spiritual Personality . . . 471 Summary of Various Studies . . 47 1 The Kingdom of God . . . 472 Philosophy of History and Religion 473 Natural Philosophy of Religion . 473 Religion not an Evolution . . 473 Secularism cannot account for Re- ligion 474 Scientific Thought accepts the Supernatural .... 474 Successive Stages of Doctrine . 4/4 Three Great Facts . . . -475 Universal Conviction as to the Supernatural .... 475 Christianity not an Evolution . 476 Moral Order 477 Art and Science . . ' . -477 Savages do not Advance . . 478 The Holiest Life . . . .478 Noble-minded Heathen . . 478 Desire for Immortality not created by Culture .... 479 Ancient Poetic Fancy . . . 479 ,, Myths ... . 480 Gods of the Lower Races . . 480 Ancient Truth One God . .481 Doctrine of Souls . . . .481 Two Faiths 481 Ghost Souls . . . . . 482 Recognition of Spirits . . . 482 Future Life Zulu Theology . . 482 Two forms of Doctrine . . 483 Four Regions of the Dead . . 483 Future Retribution . . . 483 Heathen, Jewish, Christian Theories .... 484 Power and Doctrine of Holy Scrip ture 484 Predictive Power . . . 484 The Lowest Form . . . 485 High Power in Scripture . . 485 Human Consciousness . . 485 Latent Senses .... 486 Sir Humphry Davy . . . 486 Definite Examination of Holy Scripture . . . -487 Unity of the Bible . . . 487 Variety of the Bible . . . 487 Statement of Events . . .487 Dominant Idea .... 488 Union of Morality with Religion 488 Moral Code Peculiar . . . 488 The Old Testament and Human Nature . . . . . 488 Christianity not an Outgrowth of Human Nature . . . 489 Scripture not an Evolution . . 490 Peculiarities of Scripture . -491 Characteristics of Scripture . . 492 The Truths Objective arid Sub- jective ..... 492 The Writers of the Books . . 493 The Books . . . ' . . 494 Predictions and Doctrines . . 494 Prophecies concerning the Messiah 494 Curiosa Felicitas of Bible . . 495 The Bible Universal . . . 496 The Bible Unique . . . .496 One Book, Product of many Men . 497 The Seers have Embalmed their History . . . . -497 Work for Science and Literature . 497 Work in the World . . .498 Sustained by Miracles . . . 498 Miracles Changed as to Sphere of Action . . . . . 499 The Character of Christ * . 496 His Claim of Universal Dominion . 500 The Claim Vindicated . . . 500 Continual Growth- Power of Truth . 501 THE SUPERNATURAL IN NATURE. STATE OF THE CASE. "Je voudrais faire quelque progres nouveau dans la connaissance des choses divines." EMILE SAISSET. THE age in which we live reasonably boasts of great growth " . in knowledge and useful application of that knowledge. This breadth and accuracy, unless we exercise due care, will enrich the race at the expense of the individual. It is no longer possible for a single mind to occupy the whole domain of investigation. The student must limit his labours to one field of science ; to one tree, branch, or even leaf of know- ledge ; if he will add any new thing to the intellectual store of mankind. That is a noble devotion which abandons vast mines of research, and concentrates every energy to carry one single line of inquiry to the furthest limit. Such devotion, for the sake of accuracy and of discovery, involves great sacrifices : not the least of these, though often overlooked, is a narrowing of the student's own intellectual and emotional nature. The eye, turned continually upon objects near and small, loses the faculty of far-seeking and wide discernment. The mind wholly given to one study and its special methods loses power and discrimination as to outlying provinces of thought. Nowhere is the evil effect so plainly seen as in those frrzj/ a4 students of physical science the minuteness and mechanical sorr\-. nature of whose investigations render them like the carpenter 5o.eHL~ih L, who will have everything made of wood, or as the blacksmith ' * ' B 2 State of the Case. who recommends iron. Their leaders must be pained to find that having scorned the statements of Scripture as too human rendering the work of creation too man-like they are reduced to the absurdity of endeavouring to find a mechanical equivalent for the world, in which the ultimate atoms turn the key of every mystery, and possess, in some incomprehensible manner, the promise and potency of all terrestrial life. Some of our religious teachers err by another kind of one- sidedness. Knowing but little of physics, they use exploded arguments, and seek to maintain untenable positions. No wonder that the Sacred Cause, which they endeavour to champion, is imperilled rather than vindicated. Such an unnatural separation, on the one hand, of Science from Religion and holy sentiment, is a surrender, by the implicated physicists, of an honourable position ; and reduces Science to an occupation of sheer curiosity and selfish utilita- rianism. A separation, on the other hand, of Religion from Science, gives to our clergy the impossible task of explaining the universe without the aid of positive knowledge ; and leads to a hard dogmatism, oppressive to the spirit of a true student in natural science. As a result, even the verities of Divine Revelation, true independently of belief or unbelief, are not handled with sufficient force to obtain the conviction of scientific intellect, nor so pleasingly set forth as to win the affections of a devout will. Partly owing to this, truths, which the greatest of mankind have thoroughly investigated and undoubtedly accepted, are now refused by the unspiritual ; who, not being able to detect the soul by physical analysis, nor to find God by means of microscope and telescope, nor by any unbelieving efforts to obtain a view of the Eternal Spirit, assert " The existence of the Soul, the Being of God, the Divine Revelation, have no other foundation than the devout aspirations of believers." It is true that there are, specially in the medical profession, men with keen unconquerable love for scientific study ; who, &\ o not possessing special religious convictions, not having any particular expectation of pecuniary advantage, devote them- selves, " heart and soul," with intense unselfish devotion, to Those against whom we Reason. 3 the study of their own branch of science. These men save life and beautify it, their love of science is a sacred love, and it may be that with them " laborare est orare." " The thought of their laborious years doth breed Perpetual benedictions : not indeed For that which is most worthy to be bless'd : * * * * * Not for this we raise The song of thanks and praise ; But for those obstinate questionings Of sense and outward things, ***** Which, be they what they may, Are yet the dawning light of better day." Slightly altered from Win. Words-worth. For the sake of these and other truth-loving men, in danger of being beguiled by the sophisms of an imperfect science, this book is written ; that, obtaining clearness of knowledge as to the ancient founts of inspiration, and gathering strength, they may say " Wherefore should we be silent, we who know The trance of adoration, and behold Upon our bended knees the Throne of Heaven, And Him who sits thereon ? " In a scientific work no apology is needed for the statement in detail of scientific facts. They are needful for instruction of the unlettered, and useful to all as exhibiting the bases of real argument ; but the highest reason for their intro- duction is that the true discoveries of science are themselves revelations of the Divine Presence and Work a psalmody of Wisdom and Power. We do not deal with the controversies amongst believers, nor with Scepticism in some of its rationalistic doubts ; but with those who deny supernaturalism, who refuse to believe in a personal God our Creator, our Preserver, our Father. We undertake a conflict the momentous nature of which in- volves our highest interests : nothing less, on the one hand, than the loss of everything which can elevate man ; and, on the other, his degradation to a brute-nature. Those who trifle with unbelief should well understand this ultimate issue, and 2 State of the Case. who recommends iron. Their leaders must be pained to find that having scorned the statements of Scripture as too human rendering the work of creation too man-like they are reduced to the absurdity of endeavouring to find a mechanical equivalent for the world, in which the ultimate atoms turn the key of every mystery, and possess, in some incomprehensible manner, the promise and potency of all terrestrial life. Some of our religious teachers err by another kind of one- sidedness. Knowing but little of physics, they use exploded arguments, and seek to maintain untenable positions. No wonder that the Sacred Cause, which they endeavour to champion, is imperilled rather than vindicated. Such an unnatural separation, on the one hand, of Science from Religion and holy sentiment, is a surrender, by the implicated physicists, of an honourable position ; and reduces '^ Science to an occupation of sheer curiosity and selfish utilita- rianism. A separation, on the other hand, of Religion from Science, gives to our clergy the impossible task of explaining the universe without the aid of positive knowledge ; and leads to a hard dogmatism, oppressive to the spirit of a true student in natural science. As a result, even the verities of Divine Revelation, true independently of belief or unbelief, are not handled with sufficient force to obtain the conviction of scientific intellect, nor so pleasingly set forth as to win the affections of a devout will. Partly owing to this, truths, which the greatest of mankind have thoroughly investigated and undoubtedly accepted, are now refused by the unspiritual ; who, not being able to detect the soul by physical analysis, nor to find God by means of microscope and telescope, nor by any unbelieving efforts to obtain a view of the Eternal Spirit, assert " The existence of the Soul, the Being of God, the Divine Revelation, have no other foundation than the devout aspirations of believers." It is true that there are, specially in the medical profession, men with keen unconquerable love for scientific study ; who, not possessing special religious convictions, not having any particular expectation of pecuniary advantage, devote them- selves, " heart and soul," with intense unselfish devotion, to Those against whom we Reason. 3 the study of their own branch of science. These men save life and beautify it, their love of science is a sacred love, and it may be that with them " laborare est orare." " The thought of their laborious years doth breed Perpetual benedictions : not indeed For that which is most worthy to be bless'd : ***** Not for this we raise The song of thanks and praise ; But for those obstinate questionings Of sense and outward things, ***** Which, be they what they may, Are yet the dawning light of better day." Slightly altered from Wm. Wordsworth. For the sake of these and other truth-loving men, in danger of being beguiled by the sophisms of an imperfect science, this book is written ; that, obtaining clearness of knowledge as to the ancient founts of inspiration, and gathering strength, they may say " Wherefore should we be silent, we who know The trance of adoration, and behold Upon our bended knees the Throne of Heaven, And Him who sits thereon ? " In a scientific work no apology is needed for the statement in detail of scientific facts. They are needful for instruction of the unlettered, and useful to all as exhibiting the bases of real argument ; but the highest reason for their intro- duction is that the true discoveries of science are themselves revelations of the Divine Presence and Work a psalmody of Wisdom and Power. We do not deal with the controversies amongst believers, nor with Scepticism in some of its rationalistic doubts ; but with those who deny supernaturalism, who refuse to believe in a personal God our Creator, our Preserver, our Father. We undertake a conflict the momentous nature of which in- volves our highest interests : nothing less, on the one hand, than the loss of everything which can elevate man ; and, on the other, his degradation to a brute-nature. Those who trifle with unbelief should well understand this ultimate issue, and 4 State of the Case. draw back while there is time. It is well that the Materialist undeceive himself as to the imaginary benefits delusively hoped to result from his philosophy. Egyptian, Assyrian, Grecian, Roman experience, should enable him to see that to unfaith men takes from them .everything which can pre- serve from evil and lead to good. It is well for him to be aware that without a sense of holiness, of devotion to a Higher Being, degradation ensues. " Deum nosse, est vivere ; Deum nescire, mori." While employing physical and metaphysical arguments against the Materialist, we contend for a Revelation in an Inspired Record as an essential bulwark against error, and ^^ the only infallible guide to religious truth ; as the corrective of scientific generalisations which would banish God from the world ; and as the teacher of spiritual laws co-ordinate with those physical laws which a scientific generalisation has revealed. Indeed, physical science is the sister and handmaid of Revelation ; no lasting antagonism can exist between them ; nor will man lastingly receive a religion that requires antagonism. Science has not yet advanced far enough to establish perfect accord with Revelation, but is tending thither; and, when attained, the generalisations of science will no longer be doubtful but assured. Our aim is to promote that agreement by showing the correspondence between truly scientific conclusions and Holy Writ ; by exposing hasty generalisations which appear contrary to Revelation ; by making it plain that science is knowledge as exact as is possible to finite wisdom ; and that scientific truths, like spiritual, have for ever been descending from heaven to men. Materialists forget all this. By mistake and misfortune, astonished by unprepared emergence from comparative igno- rance of physics to wider information, they deny that there . is any science or commanding intellect apart from their own ; not knowing that the sublimest achievements of our nature are by spiritual scientific insight To be great, they must not only use the microscope of observation, but the far- sighted telescope of imagination, and verify the vision. Then they will be aware that former insurrections against Divine Ancient Rebellions against Divine Truth. 5 Truth were sustained by men of brilliant parts, of dazzling wit, of refined culture, of fascinating manners ; but, when the tumult had subsided, Sacred Verities were found more firmly established, having called forth in their defence the highest intellectual powers that human nature ever displays. The Greek, the Roman, the Celt, the Teuton, rebelled against the Revelation which God gave to one family of mankind ; but the Divine Oracles, because they are Divine, prevailed all the more. We have now greater learning, and higher power of criticism, but the Sacred Documents will endure a far more searching test than any they have yet received. It will again be proved, that men are not happy until pure intelligence finds relief and solution for the perplexities of existence by those acts of beneficence and high morality which are only intelligible and possible through the conviction of direct relations between God and man ; relations which bring into the horizon of earthly existence the lofty proportions of that celestial fane which God has built ; wherein countless myriads of beings present glorious worship, and serve in splendid occupation : " There's not the smallest orb, which thou behold'st, But, in his motion, like an angel sings ; Still quiring to the young-eyed Cherubims." Shakespeare. Observation confirms this. Those acquainted with scientific progress must be struck with the fact that, of late, the more brilliant achievements have been made in dealing with the unseen. The microscopist, the chemist, questioning the ultimate particles of matter ; those who occupy themselves with the mysteries of molecular vibration ; bear the victorious wreaths of successful discovery, and show that every atom teems with wonders not less incomprehensible than those of the vast and bright far-off suns. This connection of all visible things with the invisible, and of life with germs that possibly are not organised in the sense of being eggs possibly, in themselves, dead as the inanimate matter and putrefiable substances out of which they creep as living things, is evidence, amounting to scientific proof, that there is a continual going forth from the 6 State of the Case. unseen to the seen ; evermore an awakening of life from the dead ; which, whether called evolution or creation, renders the universe a sort of enchanted valley ; and adds a strange unlooked-for confirmation to expectation that the forms which matter assumes are not its real substance not essentials, but x (~bt acc idents. Whether any piece of matter shall take the shape of solid, of liquid, or gas, seems a question of temperature and pressure. 1 Who can tell the fixed and unvarying elemental form of matter ? Has it any such form ? Is it a mere con- dition of energy, or force in loco ? Ought we to regard iLas endowed with the faculty of assuming every variety of ' shape according to the mere accidents of environment? Truly, the world we live in is one of marvels ; and if we regard it as a manifestation of the Divine Being, the mysteries are analogous to those of the written Revelation : profound and, as to essence, inscrutable. Verification of the whole argument, on any extended scale, being impracticable for one man, a portion of Holy Scripture h as b een selected for tentative positive criticism ; a portion wmc h> as tne fi rst Divine word, and as intimately related to physical science, presents, in connection with peculiar diffi- culties, strange facilities for that accurate definite examination which can alone content our age. Indeed, if there is any evidence of a Divine Mind discernible in the structure of Holy Scripture, such evidence is the best possible proof that our faith has sufficient basis in reason to warrant every sensible man in accepting it as the instrument of his trial. Should the investigation give reasonable satisfaction, it will afford ground for belief that the same process may be successfully applied 1 Raoul Pictet has shown that we may hope to bring the molecules of a gas into such close contact that they will form a liquid, by fulfilling certain conditions. The gas must be pure, enormous pressure must be available, and the means of producing intense cold, and of subtracting heat at very low temperatures. Under a pressure of 270 atmospheres, at a temperature of 20 F., oxygen is still a gas ; but under the influence of a sudden expansion which lowers the temperature to about 360 F., a liquid is produced, and this state of oxygen gas has a density identical with that of water. Nitrogen has been condensed, expanded, liquefied, in the same manner ; hydrogen also. This latter was solidified under influence of the extreme cold produced by expansion. Atmospheric air, when freed from carbonic acid gas and treated in the same way, becomes solid. See an admirable abstract of Pictet's work by Mr. Hartley of King's College. Popular Science. Meaning in the World's Work. 7 to other parts of the Sacred Volume. The present verification, carried along a hundred lines of research, will prove that there is meaning in the world's work and in our earthly discipline ; a supreme and attainable good to strive after ; and that life is worth living, because of Intelligence at the heart of things. To our Father we say " Illi sunt veri fideles Tui qui totam vitam suam ad emendationem disponunt." Imitatio Christi. To our readers we say " Omnia cunctanti, everything to those who wait : for as splendour from galaxies of stars afar off, goes forth in different periods of time, and arrives at the earth in widely separated intervals ; there are beams of truth travelling from the Great Source which have not yet shone upon our mind, but will surely gladden us. When the grass has withered and the flower faded, when the Scripture Record has a new setting in the light beyond the veil, we shall find, some to our glory, some to our shame, that " the Word of God abideth for ever." lv STUDY I. IS INTELLECT DIVORCED FROM PIETY ? " Christianity did not appear in a barbarous age, nor win acceptance because nations were unintelligent. The Greeks were people of highest natural power in freshest vigour, with radiant intellect pervading the sense of youthful beauty. The Roman is a symbol of the bold and clever leader, with whom to dare is to do. Men of the early Church were of earnest, heavenly minded character their saintly aspect was in itself a revelation." IT has been very confidently asserted " that we have not to reckon with religion, its day is gone by, the best minds of our age have forsaken theology, take no account of it, and this is preparatory to a general abandonment of belief in the Supernatural." The statement is improbable. All that we know of faith 4 and intelligence assures us that the sum total in the twentieth century will be the offspring of the nineteenth, as the nine- teenth is of the eighteenth, and must be unless special, that is miraculous, illumination be given. It may be taken as certain that whatever change takes place in the symbols by which religious faith is expressed, religion, in all essential respects, will remain unchanged. Summarily to throw away ancient beliefs and institutions, to discard the growth and universal experience of moral discipline, can in no case be the work of an individual intellect, or of one age. There ever has been in the past, and, judging from analogy, there ever will be in the future, a recognition of Deity by the highest and purest intelligences. Lord Bacon says " Are we disposed to survey the realm of sacred or inspired theology, we must quit this small vessel of human reason, and put ourselves on board the ship of the Church." It were better not to quit " the small vessel of human reason," but to use intelligence as a Divinely kindled lamp, and this intelligence will burn brighter if fed with the Manifestation of the Unknown. 9 oil of faith : for the religious sense, the highest which we can entertain, is based upon the aspiration and endeavour after complete fulness of life. It is easy to understand that men of hard mechanical mind, " who," Scaliger roughly said, " lick the vessel but never touch the pottage," have little or no sense of religion ; but it is not easy to understand by what right, with least power to judge of the Supernatural, they assume authority to decide that the world is nothing but matter, containing only material organisms. Why, if our own material organism is governed frn ,' by intelligence, shall not the universe be governed by Intel- ligence ! They say " There is no actuality in the Supernatural, no reality in any knowledge we can obtain of it ; " but they are well aware that the appearance of things is not the essential reality, and that every phenomenon is the manifestation of an unknown energy, though incomprehensible in the abstract ; consequently, the phenomenon is a token of the Super- natural ; therefore, the Unknown is knowable so far as He is manifested, unknowable in His essence as the infinite and eternal. Every fact in history, even if it occupy but a moment v(&0u&\ in time, is rooted in an unsearchable past, and enters an end- UM***^ less future ; the first link hides in the past eternal, and the I last vanishes in the future eternal ; all Nature, on one side, touches the seen, on the other, the unseen. It is an essential part of our nature to be conscious of the Power underlying all the Great Reality. In essence God is ever unknown, as everything else is essentially unknown. No term can be used in precisely the same sense of essence and of the phenomenon, of man and of Gqd ; there is, none the less, an analogy. In human or limited fashion, we know the Unknown ; and the effort to know more, to co-ordinate emotional consciousness and intel- , lectual cognition, is the highest, purest, most strengthening ^ exercise of our reason. We all admire and applaud the noble Roman, Regulus, who voluntarily returned to torture and death rather than violate duty to his country and faith plighted to an enemy. Who could interpret that man's life and mind by their material io Is Intellect Divorced from Piety? conditions ? or, interpreting, would, according to material conditions, have interpreted aright making hardest task the */ * best delight i We commend Andrew Fuller, who, willing to lose his life in order to serve his country, would not do a base thing to save it. Does not every good man say " I would be virtuous for my own sake, though no man should know it ; and clean for my own sake, though no one should see me " ? The reality, the animating principle of such holy conduct, resting on universal emotional consciousness of God, is more active and powerful in life than that which is merely intel- lectual : " Sanctus sancte sancta tractat." The fact, moreover, " that no human being, and no society composed of human beings, ever did or ever will come to much, unless their conduct was governed and guided by some ethical ideal," 1 renders our acceptance of that ideal not merely a requisition of common sense, but an indispensable condition to true and lasting welfare. We appeal to the good and the great, whether the highest and best ethical ideal is not found in the Bible ? We ask those of high moral nature, whether recognition of Divine love and purity does not make them affectionate and reverential ? Whether the things which have been surely believed among us are not the root of national and individual morality ? Whether they do not take that place in the heart which, otherwise, superstition would usurp ? Whether it is not right to urge the pure in spirit to maintain these things in integrity ? If our race lose faith in the soul's immortality, in Providence ; if, on the intellectual side, we lose the recognition of Deity ; and, on the emotional side, a yearn- ing for closer union with Deity ; we can neither attain nor retain the virtues, happiness, and true civilisation of well- ordered communities. There are, indeed, many reasons for supposing that human nature will expand its powers, and occupy a wider sphere of knowledge and action than the present ; but that advance- ment, if made without the establishment of harmony between our knowledge and our aspirations, will rather bring more anxious cares and sharper pains than augment enjoyment, or secure and enlarge our peace. Appalling facts of the most 1 " Critiques and Addresses : " Prof. Huxley. Irrational Opposition to the Supernatiiral. 1 1 grim and gloomy aspect prove, as Bishop Butler said, that " Mankind are for ever placing the stress of their religion anywhere than upon virtue ; " and experience shows that sceptical men, denying Divinity, pave the way to sensualism and thence to superstition. It is equally certain that the habits, usages, and propensities of millions of our fellows are not leading them forward to goodness and happiness. This being matter of fact, the manner of argument against the Supernatural is surprising. We are told " The teach- ing of Jesus carried morality to the highest point attained or even attainable by humanity. The influence of the spiritual religion has been rendered doubly great by the unparalleled purity and elevation of His own character ... so that the ' imitation of Christ ' has become almost the final word in the preaching of His religion, and must continue to be one of the most powerful elements of its performance." 1 It " is the highest conceivable by humanity. . . . Its perfect realisa- tion is ... extinction of rebellious personal opposition to Divine order, and the attainment of perfect harmony with the will of God." 2 Now, would it be believed that, imme- diately preceding, we find these words " The disciples, who had so often misunderstood the teaching of Jesus, during His *k- life, piously distorted it after His death "? 8 We are to believe that disciples, capable of receiving, keeping, and handing down to future ages, the highest system of morality attainable by humanity in the light of which they lived, and for the truth of which they died " piously distorted " that system ! This " spiritual religion " of " sublime simplicity and moral grandeur," putting all other systems to the blush, " uniformly noble and consistent," is really built on " mere human delu- sion ! " Now, no folly is greater than this : to regard the Bible as morally true, yet full of wilful lies ; pure, yet defiled by hypocritical assumption of supernatural power and autho- rity ; recording the highest attainable morality, yet disgraced by superstition and jugglery of wonders. As if a thing could be really of heaven and heavenly, yet animated by the devil with the breath of delusion and deceit ; inspired with highest 1 " Supernatural Religion," vol. ii. p. 487. * Ibid. p. 488. 3 Ibid. p. 486. 12 Is Intellect Divorced from Piety? wisdom, yet everywhere penetrated and pierced with tales and marvels of the most puerile character, inserted by those who, in all other things, were gloriously wise and true. We are to believe, on the one hand, " no supernatural halo can brighten its spiritual beauty, no mysticism deepen its holiness, in its wisdom it is eternal ; " * but to hold, on the other hand, " the falsity of all miraculous pretension ; " that St. Paul worked no miracles ; that the birth, marvellous death, resurrection, and ascension of Jesus, are " pious distortions ; " that the Apostles' testimony is full of falsehoods ; that " upon all grounds of reason and experience the supposed miraculous evidence, by which alone we could be justified in believing the Divine Revelation, must be pronounced mere human delusion." 2 What a comment on the inspired words " I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you " ! (Acts xiii. 41). It reminds one of a sarcastic speech " I believe that the philosophers of every age are equally foolish, but that the common people gradually increase in wisdom." 8 "We feel that common sense shows no difficulty in the way of belief in miracles ; surely the Power who made all things may again, at any time, create or annihilate force or matter, and interfere with natural laws at His pleasure." 4 Common sense sees that the argument of unspiritual men must be pushed to the bitter end ; and, if it be true doctrine, all providence, all government, all Divine interest in human affairs, must be banished from our thoughts. If these men are right, all men of piety are wrong. Kant should not have said " Two things impress me with awe : the starry heavens without, and the moral law within." Those vastly our superiors in wisdom and virtue, whom we contemplate with involuntary admiration admiration kindling emotions of love are in nowise to be followed. We must take for guides men who say" There was no Creation, and is no personal God. The Old and New Testaments are legends ; incarnation, redemption, glorification, are fond delusions." Hume, un- 1> 4 Supernatural Religion," vol. ii. p. 489. 2 Ibid. p. 480. ' Social Pressure," by the author of " Friends in Council." Protoplastic Theory of Life : " J. Drysdale, M.D. Intelligent Adaptation in Nature. 13 believer as he was, declared "The whole frame of Nature bespeaks an intelligent author ; " but now the words of Goethe "Matter can never exist and be active without mind," are made to mean that matter is eternal, and that the combina- tion of matter into diversified forms of beauty, and the wonders of organic life, are without design, and unguided by intelligence. The eye was not made to see, nor the ear to hear ; the complex and compact apparatus of the human mouth was not arranged to breathe, to taste, to eat, to talk ; nor legs and feet to walk and run ; nor heart and lungs to circulate and purify the blood ; verily, " Nihil tarn absurduni, quod non quidam philosophi dixerint." The man of common sense, the man of real science too, John Hunter to wit, sees that the eye did not make itself, nor man make it, nor his parents, nor any other man ; yet, that it was made by One who understood the transmission, reflection, and refraction of light ; how to make lenses of different powers, adjust them for clear perception of near or distant objects ; how to make and use most ingenious mechanical contrivances, in order to turn the eye in every direction, and increase or diminish light ; how to place the eye so as to be of most service, protected from injury, moistened from time to time, and able to open or shut. Common sense is sure that Divine Intelligence made the eye ; and, in duty bound, worships God. If there is no Supernatural in Religion and Nature ; then, murf- u< of course, morality is without Divine sanction ; there is no vindication of right, no retribution for the good. Mistakes ^ there may be, but certainly not sins ; and Herbert can be defended, who declared lust and passion to be no more blame- worthy than hunger and thirst ; and Hobbs, that right and wrong are but quibbles of the imagination ; and Bolingbroke, who held that the chief end of life is to gratify our passions ; and Hume, who deemed humility a vice rather than a virtue. We may tell those who are sensual as swine, fierce as wolves, knavish, petulant, wayward, that there is no Judgment to come. Monsters of cruelty are not monsters, nor blame- worthy. Those who break the law, knowing that they shall escape the law, whom we account deserving of ten times more 14 Is Intellect Divorced from Piety? punishment, are to be free from all punishment if they take care of their health. Human nature is outraged by such doctrine. We feel that the moral element is the centre of our structure ; " peccatum non est natura, sed vitium naturae ;" our consciousness of right and wrong says " there will be, there must be, a future reckoning." Every temptation that we resist, every pure impulse discreetly yielded to, every noble thought that is encouraged, every sinful desire that is extinguished, every wrong word that is withheld, enriches our character and testifies of a higher life. Present before any audience the spectacle of a pious, loving, watchful mother, whose son requites her unselfish, unwearied efforts for his welfare by barbarous murder, that he may seize the little savings only hoarded by self-denial for his benefit. Will the spectators applaud that act ? Will they not instantly, passionately, without doubt, stigmatise it as wrong, wicked, base, abomin- able turpitude ? Then place before them the life of Christ, good and gentle, promising to His own hurt and changing not ; denying Himself, helping the unfortunate and unhappy, dying amidst the taunts and scoffs of His murderers ; and praying, while He dies, that God will forgive them. The whole audience will admire and approve. In every language the voice of the multitude will be, " That man is a good man, He is a man of God." While human nature remains the same, so long as common sense continues, virtue will have a sort of glorious pattern coming from God and returning to God. Notwithstanding, we are unwisely urged to abandon the Divine Record of this God-Man and of Creation. Mr. Herbert Spencer writes thus against the Bible doctrine of Creation : "Many who in all else have abandoned the aboriginal theory of things still hold this remnant" Then, speaking of a man who has not abandoned it, he says " Catechise him, and he is forced to confess that it was put into his mind in childhood, as one portion of a story which, as a whole, he has long since rejected. Why this fragment is likely to be right while all the rest is wrong, he is unable to say. May we not then expect that the relinquishment of all other parts of this The Greatest Men are Believers. 15 story, will by-and-by be followed by the relinquish ment of this remaining part of it ? " 1 If all other parts of the story had been disproved, then the narrative of Creation might be imperilled ; but, as intelligence widens, piety deepens. Those difficulties in the Holy Word which appear contrarieties, accurate investigation so con- ciliates that faith is confirmed. They are like knots in the oak which strengthen it, as knots in the net which retain. So far from the aboriginal theory being all wrong, a really scientific investigation confirms the sacred truths, and makes our knowledge of them more accurate. Men of honourable name, world-heroes, historians, poets, the ablest students of Nature, are not atheists ; nor are they secularists. The Newtons, Bacons, Boyles, Faradays, Harveys, Hunters, are Christians. If Materialists have lost the Spirit of Divinity, is there neither Spirit nor Divinity for other men ? Take Socrates and Cicero, who lived and died before Christianity appeared ; or Voltaire, who rejected it ; or Napoleon, who regarded it with the genius of a statesman : all recognised Divine handiwork in the Creation. In every man, worthy of the name, there is a longing for higher fulness of life, a closer walk with God, which, whether formulated in the symbols of science or of Scripture, is the very essence of all religion. It is not well known, but it is true, that a singularly large pro- portion of the leading scientific men of the day are devout Christians ; and we may safely hold that religion which, in time past, by definite expression in creeds and ceremonies, preserved reverence and holiness of thought and feeling, will be preserved, not destroyed, by science. Opponents are in part aware of it : " If Nature have in store a man of the requisite completeness equivalent, let us say, to Milton and Helmholtz rolled into one such a man, freed by his own volition from ' society,' and fed for a time upon the wild honey of the wilderness, might be able to detach religious feeling from its accidents, and realise it to us in a form not out of keeping with the knowledge of the time." 2 Another writes " The army of liberal thought is, at present, in very 1 "Principles of Biology," vol. i. pp. 335, 336. 2 " Fragments of Science," pref., 2nd ed. : Prof. Tyndall. 1 8 Is Intellect Divorced from Piety ? will not be an Antichrist to deny the Father and the Son ; nor that man of sin who, by subtlety and force, shall renew the old delusion that men can be happy without God ; but we may expect clear proof that there are only two principles on which the system of the universe can be explained, i. A Personal Intelligence creating, sustaining, ruling this is the Christian hypothesis, and will be preserved. 2. A supreme power, but no Supreme Being ; an invisible principle, not a personal God this really atheistic, is called the Pantheistic notion, and will be destroyed. It will be shown that only two principles of government are possible in the world i. Providence. 2. Law. Provi- dence, foreseeing, arranging, applying. Law, ordering, sub- ordinating, invariable. Providence, without law, would be uncertain and capricious. Law, without providence, is an absurdity. The doctrine of providence requires interventions. The doctrine of law adjusts and limits varieties of motion and life. The two principles, when applied, merge into one process ; for as there is a world of mind, besides that of matter, and as our own mind subordinates matter by acting upon the intelligible order in it, we have proof of a twofold mental action : our own, in ascertaining and using the intel- ligible order ; another, as manifested in that order. Provi- dence then is the soul of law, and law is providence in action ; in other words, God governs by law " Deo est Natura, quod fecerit." Consequently, intellect cannot be divorced from piety ; and no truly scientific man should say " There never has been, and never will be, any intervention in the operation of natural laws." 1 It is certain, then, that the origin and maintenance of law are by an ordaining Intelligence. Take an illustration of highest order the Divine Individuality of Christ Jesus. He lived 1800 years ago, and was confessedly the crown and perfection of humanity. He could not have been the product of an atheistic, or of a pantheistic system of the universe : for perfection, by either system, is only attainable as the ultimate outcome, as the indefinitely remote completion, of a well- nigh immeasurable period of evolution. The Perfect Man, 1 " Conflict between Religion and Science : " Prof. Draper. Revelation a Message to Intelligence. 19 therefore, must be regarded not only on Scriptural, but on scientific grounds as a providential Manifestation of the Divine Personality. The early appearance of Perfect Humanity, and in an age, by itself, wholly incapable of producing such a type, was, in itself, a miracle. Such a break of continuity is conceivable and practicable only on the supposition of a Personal Ruler of the universe ; of a Law- giver higher than His own laws, manifesting Himself equally in the orderly sequence of Nature, and in those extraordinary Revelations which, as varying and enlarging that orderly sequence, we call miraculous. We obtain the same truth from three representatives of opposing schools of thought : " The Life of Christ," by Dr. Farrar ; " Ecce Homo;" and "Vie de Jesus," by M. Renan. They agree on two great facts I. That primitive Christianity is the true religion. 2. That Jesus, by whom it was given, is the One around whom universal history gathers. Hence it follows that the life of Christ was a real life. He undoubtedly lived and taught as the New Testament substantially repre- sents. Christ was the highest and purest Intellect the world ever possessed ; we have example and proof that purest faith is married to highest reason. Revelation, the Divine warrant for piety, far from opposing Intelligence, is a special message to our intelligence ; unites the reasoning power of the philosopher, the imagination of the poet, and the inspiration of the seer. This trinity of graces renders the power of the Bible one book greater than that possessed by the whole literature of Greece many books. This one Book, from a nation despised by all in former, and by some in present time, holds the world in awe. It is read and preached in hundreds and thousands of churches. It is in the cottage of the lowly man, and abides with the honourable ; it weaves the literature of the scholar, and sweetens the common talk of life. It enters the closet of the student, the king's chamber, the counsel-hall. In sick- ness and sadness, in perils and partings, in life and death, it tempers our grief to finer issues, and gladdens joy with yet brighter hopes. Our best prayers are in " its storied speech," which tells of earthly duties and heavenly rest, as if Plato's 2O Is Intellect Divorced from Piety? wisdom, Newton's science, and Milton's art, had sought to make it beautiful and good. No other book, sacred or profane, can pretend to the suffrages of so many men of great genius, of so many intelligent and educated adherents from so many nations and races, or has formed, like it, " a succes- sion of men heroically bent on making it universal." A Book thus winning Reason's highest triumphs, the crown of poetry, and glorification by art, revealing wisdom from the depths, morality from the heights, and transforming the death-angel into a heavenly messenger approves itself to the best and wisest of our race, unites intellect and piety in sacred bonds. Professor Huxley, in his lecture on the " Advisableness of Improving Natural Knowledge," said " The improver of natural knowledge absolutely refuses to acknowledge authority as such. For him scepticism is the highest of duties ; blind faith the one unpardonable sin. And it cannot be otherwise, for every great advance in natural knowledge has involved the absolute rejection of authority, the cherishing of the keenest scepticism, the annihilation of the spirit of blind faith. . . . The man of science has learned to believe in justification, not by faith, but by verification." This is only half true. Making holes and filling them up again is a waste of labour. A continual undermining of foundations renders even the firmest fabrics insecure. Autho- rity is practically admitted into natural science. Of course, observers must maintain their independence ; and science progresses not altogether authoritatively but experimentally ; if, for example, we doubt whether there is on the floor of the deep ocean a thing called Bathybius, the doubt may arise from our knowledge of the analogy of Nature ; but he who counts " scepticism the highest of duties " should even doubt concerning his doubt, and deny actuality or reality to know- ledge. The truth is "Theological habits of thought are relatively useful, while scepticism, if permanent, is intellec- tually and morally pernicious." x It is well to dig about trees, not to uproot them ; and we all know, as to Scripture and science, theology and therapeutics, that the mass must wait outside and receive the result on authority. " To bring into 1 " Cosmic Philosophy : " John Fiske. Root of Doubt is Want of Knowledge. 2 1 doubt in any way (and it is of little moment in what way, or on what pretext), that which the common sense of mankind has always assumed to be certain, is, if not to shake the evidence of all truth, yet to paralyse the faculty by which evidence of any kind is seized and held." J Even in natural knowledge the researches and discoveries of the most self-reliant investigators are worked out upon the foundation laid by previous authority, whether that authority be censured, or amended and confirmed ; and must be matter of faith to most men, only to be justified by those who have power to verify. Would a learned professor call it intelligence or stupidity, for common men to deny everything that they do not know by their own actual verification ? Is the professor's own authority to be absolutely rejected ? Is he never to give dogmatic expression of belief? Must the botanist try every statement of the astronomer ; and the patient demand proof, in the physician's prescription, that the drugs will heal ? Or are godly men, with their prayerful, scholarly, critical, historical investigations, the only men whose authority we refuse ? Doubt, in itself, is not a mark of knowledge ; at the best, it is the halting step of prudence in pursuit of knowledge, but a contemptible thing indeed when flaunted as an encourage- ment to godless unbelief. What saith another professor ? " We encounter our sceptical ' as if.' It is one of the parasites of science, ever at hand, and ready to plant itself, and sprout, if it can, on the weak points of our philosophy. But a strong constitution defies the parasite, and in our case, as we question the phenomena, probability grows like growing health, until in the end the malady of doubt is completely extirpated." 2 As to the comfort of doubt, that is downright nonsense, there is no comfort in it ; uncertainty and suspense are full of discomfort. Duty, far from delighting in it, does her best to get rid of it ; and, obtaining confidence of conviction, reposes and rejoices in the truth : " La Philosophic est une tentative incessante de 1'esprit humain pour arriver au repos." 1 " Physical Theory of Another Life : " Isaac Taylor. 5 " Scientific Use of the Imagination : " Prof. Tyndall. 22 Is Intellect Divorced from Piety? " He that ever following her commands, On with toil of heart and knees and hands, Thro' the long gorge to the far light has won His path upward, and prevail'd, Shall find the toppling crags of Duty, scaled, Are close upon the shining table-lands To which our God Himself is moon and sun. Tennyson, Ode on the Death of the Duke of Wellington. The argument strengthens in the region of morality and religion. Irresistible mathematical evidence would confound all characters and dispositions ; subvert rather than promote the purpose of the Divine Counsel, which is to produce obedi- ence as the free-will offering of love. Do we then ignore reason in religion ? Certainly not Religion is intensely practical, and not less experimentally realised and verified in the soul of a devout man than is science in the mind of a physicist. Faith implies knowledge of some ground for reliance ; and, as knowledge becomes definite, the faith, con- fessed in our creed, is understood in the explicit and implicit meaning ; and is expressed in our symbols as definitely, clearly, precisely, as is any problem in science. The shallow- ness, sometimes imputed to devout men, belongs rather to the narrower mental sphere of objectors, who set a higher value on a little technical knowledge than on good sense, exercised and approved by greater general knowledge. Revelation is made to reason, not to unreason ; and reason is that founda- tion on which Divine revelation erects a spiritual super- structure. There is without doubt in the "single-eyed," and in them alone, a sense of certainty in relation to Scripture, " which is neither the offspring of reason, nor the result of culture ; but, like life itself, a direct inspiration of fhe Almighty." 1 To such men the Bible carries its own evidence ; and truth, like wisdom, is seen by its own light. " Sol facit ut solem videas ; Deus facit ut videas Deum." This spiritual discernment, the property of millions who never framed a syllogism, is the work of that faculty by which we recognise excellence. Hence, we conclude that the material frame of man is to human intel- ligence what human intelligence is to piety. 1 " A Story of the Bible," p. 29 : Interpreter Series. Reasonableness of Faith. 23 Faith shrinks not from inquiry which has truth for its aim. To take the excuse of the head out of the way of the heart is well, to clear the mind helps to purify and elevate emotion. Certainly we would not have doubt come in at the window because inquiry is denied at the door; but a great hurt and injustice are done when, to use Dr. Johnson's illustration, the Apostles are tried once a week for forgery. It is well for an age to be occupied in proving its creed ; but reason, the basis of faith, must not become its substitute. Wilful continuance in doubt, so far from being an evidence of superior wisdom, indicates little love of truth, weakness of will, and insincerity of purpose. Anybody can doubt, and doubt more as con- cerning truth than error. Even the seeking of proof implies not only a want of belief, but a lack of knowledge as to the things to be proved ; and the sooner a man, or an age, reasonably passes from the proving to the evolving, from the arguing to the appropriating, the earlier will the real height of the argument be attained. Many a man allows the best part of life to be crippled by doubt, and the halting so hinders his soul's progress, that old age comes like an untimely winter. He is not a tree from which God gathers fruit, but a barren and leafless trunk in a landscape of desolation. " How many among us, at this very hour, Do forge a life-long trouble for themselves, By taking true for false, or false for true ! " Tennyson, Geraint and Enid. Let past years of doubt suffice for us individually, past ages of unbelief suffice for us nationally. It is time that we repro- duce the many glorious examples of Scriptural piety, those ancient spectacles of truth, faith, holiness ; time to prove that Christianity, which confessedly gives purest morality to in- dividuals, is able to sanctify whole nations ; time to show that in Christianity we have not only the emotion which, with loving power, holds ten thousand hearts, but the wisdom which delights and satisfies profoundest minds. Is this capable of verification ? It is capable ; and though no serious man considers a popular assembly the proper court for trial of deep truths ; yet, as the verdict of public opinion 24 fs Intellect Divorced from Piety ? checks the tendency of closet speculation to become visionary, we appeal to the general conscience whether religious faith, in its devout dynamic nature, does not, by ruling the inner and outer man, raise the whole life to a higher stage ? We are sure of affirmation. It is, indeed, because religion has ever furnished high sanction to morality, and touched us with the conviction of more life and fuller, that creed and conduct are always associated in our minds. There is not only an excel- lency, a mystic gleam of inward evidence, proving every part of Christian faith separately considered ; but a relation and vigour in the several parts, taken as a whole, which win our love and reverence. We long for the realisation that supreme epoch in which every man shall love the Lord with all his heart and his neighbour even as himself ; when " the beast shall have been worked out," and the ape and the tiger be dead within us. Nor is that all ; Scripture, in making men holy, renders them more intellectual ; giving stability and elevation of thought, with enlarged appreciation of the Divine. Ob- servers of character are surprised at the remarkable betterment which is wrought in those who are called " regenerate." So soon as a man sets himself to do the will of God, he seems to be taught of God as to the doctrine. " A vision and faculty Divine," or at least a moral and religious interest, possesses him. He obtains the one great qualification for understand- ing Scripture, moral sympathy with God, which overcomes prejudices as well as passions, and makes the light of the Word to be the dawn of a happy day (John vii. 17). His nature becomes cleansed and renewed. His mind, now like a photographic plate, readily receives an impression from the light of truth ; or " Like an ^Eolian harp, that wakes No certain air, but overtakes Far thought with music that it makes." 'The Two Voices. His faith, based on the Word of God, grows into the realisa- tion of Christ's work ; and this produces a likeness to Christ's character. A man living in and by this faith brings forth good works : " non ex personis probamus fidem, sed ex fide personas ; " as Luther said" Gute fromme Werke machen The Higher Verification. 25 nimmermehr einen gutten frommen Mann, sondern ein guter frommcr Mann macht gute Werke " good works make not the man, the good man makes the works. He has not only a triumphant elevation of spirit in magnanimity and honour, but a placid feeling of serenity and blissful contentment in gentleness and humility. He enjoys a noble satisfaction in victories obtained by self-command over the propensities of animal nature, and independence of soul in the consciousness of having nothing to hide nothing to be ashamed of. 'His religion possesses that reasonable verification which satisfies mind and conscience ; a holy, useful life before God and man. A yet higher verification must not be forgotten. There are Bacons, Newtons, Shakespeares, in science and literature ; there are Isaiahs, Johns, Pauls, exceeding in enlightenment and privilege of revelation. Rome disciplined human will and Greece the mind to the subjection of law, Asia gave . vividness to the spiritual imagination, but the Hebrews had the nobler task of enlightening our conscience. These Hebrews were of extraordinary toughness, and justify their being matched against evil that deadly power which has so long baffled and hurt the human spirit. The secular philo- sopher can give reasons for the excellency of Romans, Greeks, Easterns, in their vocations ; the Divine philosopher is able to explain the ground of faith in the Jewish mind. It was a vivid, abiding conviction of the existence and presence of God, elevated by the possession of Divine Inspiration in permanent power. " God was to Israel neither an assumption nor a metaphysical idea. He was a Power that can be verified, as much as the fire to burn or bread to nourish. . . . The greatness of Israel in religion, the reason why he is said to have had religion revealed to him, to have been entrusted with the oracles of God, is because he had in such extraordi- nary force and vividness the perception of this power." * Men, nowadays, may be mighty as the former sages ; and holy ones, in our own time, equal the ancient saints. Possess- ing like faith and character, they may attain to the enlighten- ments, possibly, to the revelations which adorned the old prophets. Men of due mental, emotional, spiritual calibre can 1 "Literature and Dogma : " Matthew Arnold. 26 Is Intellect Divorced from Piety? rise to the high knowledge, awful experience, abiding convic- tion, possessed by the holy Apostles. If so, then we, to whom God is not only a Power but a Person, not far off, but in human flesh by Jesus, and in human spirit by the Holy Ghost, may attain heights the ascent to which our holiest men have scarcely yet begun ; for, indeed, the Holy Ghost is to those who receive Him an intellectual light affording illumination to every rational faculty. The present bubbles and ripples of true knowledge are but the surface-marks of a great spiritual stream. This stream, flowing forth from the throne of God, is as a river of paradise for the healing of nations, the reno- vation of souls, the beautifying of all lands. There is, consequently, no ground for saying " Intelligence is divorced from Piety." The best minds cleave to religion. All history proves the need of an ethical ideal ; and experi- ence shows that, without the aid of supernatural authority, moral and spiritual restraints lack power to enforce obedience. Supernaturalism was affirmed and taught by Jesus, the highest mind in the world. It is the power which gives victory to the Bible, makes the Church mighty, the priests' orders valid, the sacraments efficacious, prayer to prevail. To doubt is not a mark of power, but a holding in contempt the common sense and morality of the best and greatest men the world has ever produced. To say, as some do, "that a religion divested of the supernatural, and based simply on human reason, could be more firmly established," is downright non- sense. Our faith, Divine in origin, is indeed capable of verifi- cation on every line of argument ; but persuade men generally that it is not of Divine authority, a human invention, and the conviction will weaken, not strengthen public and private morality that power which is alone capable of holding society together during perilous times. The message ought to be accredited, the ambassador requires authority. One from the invisible and intangible must give other and different proof of his office than one from the visible world. Divinity is that proof, and the only one. The assertion "morality would be purer without Divine sanction, hope of resurrec- tion, and expectation of future life ; for freedom from con- sciousness of responsibility, and awe of future judgment, Cause of Failure as to Art and Science. 27 would lead to more disinterested conduct " sets at nought all experience, takes away encouragement from the good and restraint from the bad. We have not exhausted the argument : we possess historical proof that virtue, or pure morality, has not been able to main- tain itself in the earth, or to thrive by the light of Nature alone. Our duty may be seen by that light, and be proved by reason, but additional sanctions are required for the en- forcement. The men of to-day are not the only ones who have talked of regenerating the world by means of the arts and intellectual lights ; but from first to last, when apart from religious purity, the vaunted culture has ended in degenera- tion. History shows that men drag down Christianity ; how, then, can the origin and continuance of it be accounted for without extra-mundane means? Genesis iv. 19-22 affords a striking illustration of the relative nothingness of Arts. In Lamech's family are represented three great grades of civilisa- tion agricultural, mercantile, sensual ; and Lamech, a mur- derer, is the first recorded polygamist. Did that ancient civilisation emancipate the world, or enslave it ? Did the strife maintained by those mechanical, sensual Cainites against the Sethites lead to a moral and spiritual victory ? What was the result ? The Cainites found themselves under the water with their organs, their implements, and their beauty ; but the Ark, which they had ridiculed as an ungainly and retrograde structure, rode in peace over their heads. There were centuries in which the Sophists ran their career ; when Socrates, Plato, Aristotle, taught at Athens ; when the school of Alexandria was founded and Euclid wrote his " Elements ; " when Archimedes propounded theories and principles in mechanics and hydrostatics ; when Pythagoras experimented on harmonic intervals, Hipparchus and Ptolemy studied the stars ; and anatomy began to be investigated as the basis of scientific medicine : did they win the world from misery, regenerate one heart, or save one soul ? When the science of ancient Greece had cleared the world of fantastic images of false divinities, the scientific method was well-nigh completed by the union of induction and experiment, was this science the salt of the earth ? Did the scientific intellect 28 Is Intellect Divorced from Piety? go on and possess the universal mind ? The impact of atoms being accounted the all-sufficient cause of things, were men satisfied with the operation ? The whole world answers " No." From the minds of philosophers was dissipated " every thought of a deflection of the universe by the gods," but neither sage nor simple was content. Literature, arts, refinement, luxury, gave much outward fineness, softness, finish, to manners ; the old poets, orators, sculptors, painters, philosophers, were a wonder ; but Juvenal and Persius among the Latins, Lucian amongst the Greeks, and St. Paul of the Hebrews, testify that society was a sink of sensuality. Why ? Because art and science were divorced from ethical and re- ligious purity. Philosophi sine Deo non sunt periti, sed perituri. The ethics of Plato, Aristotle, Zeno, Cicero, are in some respects admirable ; but they had no authority from Divinity, and failed. The ablest people of whom history bears record is unquestionably the ancient Greek. " The average ability of the Athenian race is, on the lowest possible estimate, very nearly two grades higher than our own that is, about as much as our race is above the African negro." x This race did not go on to possess the world. Though highest in products of the understanding, fairest of all men in form, cleverest in art, they speedily became servile and sensual, intolerant and fierce. Like the Romans, they fell into moral putrefaction which slew them. When godless Science has done the utmost, and irreligious Art has put her finest finish on work, only Frankenstein's monster is produced which slays them both. Art and Science are good, as the handmaids and adorners of morality, as lighteners of labour, as smoothers of Nature's asperity j but, when put instead of Religion and of God, they and their worshippers perish like children of Cain. The gutter-child, by intellectual drill, may be converted into " the subtlest of all the beasts of the field ; " but we know the original of that description. History, human experience, Scripture, alike testify " Where there is no' vision, the people perish " (Prov. xxix. 18). " It is impossible to show by what 1 Gallon's " Hereditary Genius." General Incapacity of Doubters. 29 practical measures religious feeling, which is the essential basis of conduct, can be kept up without use of the Bible ; " while experience proves that the purest morality and noblest life are formed by its precepts and examples. " The inability of laws to attain even the imperfect end at which they aim, is proved by the fact that in all ages and in every condition of society, an authority superior to their own has been called in to sanction and maintain them. Religion is that authority." 1 Social and moral direction is a far more important object than scientific inquiry ; being that, indeed, which elevates and gives best use to inquiry. The most violent opponents allow that a life guided by the rule of Christ's morality, and governed by Christ's authority, is the noblest of which we are capable. Even the lowest ranks of society find that by Christ's rule they are enabled to perform the highest actions of virtue. There are, nevertheless, among the opponents of Scripture, some high-minded, honest men. The laureate lauds them too much " There lives more faith in honest doubt, Believe me, than in half the creeds." We only believe him so far as John Newton was wont to say " Some men's doubts are better than other men's cer- tainties." The character of other doubters whose heart, not head, is at fault, has been quaintly sketched by an old writer " Sinners-perched on the dunghill of their vices, clapping their wings in self-applause, and fancying themselves much grander creatures than the Christian ; who all the while is soaring on high like the lark, and mounting on his way to heaven." There are dishonest sceptics, professing to be wise, whom Tennyson well describes " ' Law is God,' say some : ' No God at all,' says the fool ; ' For all we have power to see is a straight staff bent in a pool. ' " To all such, these are our only words "Though the mills of God grind slowly, yet they grind exceeding small ; Though with patience He stands waiting, with exactness grinds He all." Longfellow, 1 "The Great Problem: can it be Solved?" Rev. G. R. Gleig, Edinburgh Magazine, January, 1875. 3O Is Intellect Divorced from Piety f Amongst the higher and more honest infidels, some of scientific power have little imagination and small spirituality, fail in reverent heed of Scripture, and consequently are not whole or comprehensive men. They amass, sometimes sys- tematise facts, and unsparingly devote the best years of their life to one minute section of physical science. As a matter of course, their mechanical process fails when applied to ideas ; and their partial apprehension of general truth, and the attempt to formulate Nature as wholly material and external, narrow their minds. Good in technicalities, but incapable of wide range, they are specially unfit for the elevated themes of theology, which are in the widest sense universal. From the habit of contemplating phenomena in which uniformity of antecedents and consequents obtains, they cannot refrain from the assumption that nothing was, is, or can be, at variance with their constant but limited experience. They explain the external structure of the world indeed, but according to the technic of man, taking no account of the spiritual and internal. The mechanism is all, the Maker is nothing in their theory ; nevertheless, their own doctrine of continuity proves that the visible is the actualisation of the invisible, and the natural a passing of the supernatural into history. Schelling too pantheistically expresses it " Nature is visible mind, and mind is invisible nature." Put it more correctly and scien- tifically " the phenomenal universe is the manifestation of a Divine Power that cannot be identified with the vitality of phenomena." Professor Tyndall infers that Aristotle, praised as a phy- sicist, was wholly unphysical ; and says of Goethe " He cbuld not formulate distinct mechanical conceptions ; he could not see the force of mechanical reasoning ; and in regions where such reasoning reigns supreme, he became a mere ignis fatuus to those who followed him." * It may be said with equal fair- ness, that scientific men, in pursuit of the merely mechanical, neglect their best and greatest work, the establishment of intelligent enduring alliance between Religion and Science ; the showing that they wage battle for one and the same cause the cause of truth, of goodness, of beauty, of God. Like 1 "Address before the British Association at Belfast, 1874." Errors of Materialists. . 3 1 Lucretius of old, they affirm " Nature is seen to do all things spontaneously of herself," when nothing of the kind is seen, for the energy that works cannot be identified with the phenomena. They pretend to find in the chance clash of atoms the secret of the world's plan from origination to com- pletion ; or, with greater absurdity, own God to be the cause of all things, but assert that He is the explanation of nothing : " Dieu est la cause de tout, mais il n'est 1'explication de rien." 1 They profess that inorganic matter, unaided by God, contains the promise and potency of all life ; yet of this life, concerning which is such positive affirmation, they know little or nothing " it is the continuous equilibration of the organism with its environment," that is, the art or power of living ! They so express the law of conservation of energy as to bind the world in chains of fate, leave no place for God, no liberty for man, no soul for eternity ; and, strangely enough, count this con- servation of energy in the things that are a sort of means by which those that are not begin to exist. They claim regard as clear-witted men, who live in " the high and dry light of intellect," yet wholly forget, for any pious purpose, that every meal we eat and every cup we drink, illustrate the mysterious control of mind over matter, and of higher law subordinating lower. They know that, even as to geometrical truths, more is required than axioms and definitions there must be intui- tion of the figures, and knowledge besides that of experience ; yet, not being able to see the Unknown by introspection of what they know, they would deprive others of all that know- ledge which grows out of spiritual experience. In the Secular School, human morality is identified with brute selfishness, and conscience is declared to be " a hoarded fund of traditionary pressure of utility." Shall we waste our time with these men, and try every possible way of going wrong ? Life is too short. Religion satisfies a moral and spiritual yearning, which cannot be otherwise appeased. Intellect and Piety unite in worship of the Great Supreme, whom to know is eternal life. Brothers come with us, and escape the horrors of Richter's dream. He passed through unknown shadows, darkling around an empty altar. On the 1 M. Scherer. 32 Is Intellect Divorced from Piety? church dome was a dial-plate barren of figures, but a dark spectre pointed at it, and dead men sought to see and read. Be not like those men, vainly searching the figureless dial- plate of unrecovered centuries. Be not those blind, trying to read where nothing can be read ; nor those deaf, listening where no voice can be heard. Gathering the threads of argument into some pattern of certainty, we find that those who pretend to divorce intellect from piety are in grievous error. The Tree of Knowledge, apart from Religion, is not a Tree of Life. Those who feed on it only, neglecting the higher faculties of imagination and sacred emotion, often fall into that mental insanity which asserts " Behold, we know not anything ! " Far from having added anything to our real knowledge of God and of human nature, their light has gone out in darkness : whereas Moses and Job, Plato and Aristotle, live as princes among men. The religious temperament enables the intellect to see clearer and further. Only in the least thoughtful of men is it mani- fested in simple faith and unhesitating zeal that acts rather than reflects, ventures instead of calculating. The thoughtful it moulds into the character expressing intellect and morality wide, deep, far-seeing ; and is in union with sound, sober, well- balanced cerebral development. The highest class of minds, the eminently spiritual and thoroughly intellectual, familiarise themselves with those awfully grand subjects which are far beyond the ordinary strength of nerve and brain. This highest class is of the Christly type. In them partly, in Him fully, we find not merely spiritual, but philosophical pre- eminence beautifully arrayed in simplicity, purity, love. In conclusion, we confidently assert The best thinkers in every science give up the despairing creed, and decide for religion. The great facts and doctrines of Revealed Truth are more and more approved by accurate thought. The light of Revelation illumines the invisible world ; we not only look into various apartments of the material universe, but behold within them many forms of spiritual grace and grandeur. While we look, our constitution and faculties enlarge in conscious existence, and we become almost other beings in impassioned emotion and intellectuality. The promise and Piety the Crown of Intellect. 33 prophecy of higher and imperishable corporeity increase every present enjoyment. New melodies and harmonies continually break in upon the soul with delicious refreshments and assurances of heavenly help. The strength of our intellect delights in the words of inspired narrative and in glorious acts. Intelligence unites with Piety in proclaiming that God is the source of all and the disposer of all ; that the birth of a human being is not a less manifestation of Divine Power than is the exit of a human being in chariot of fire. The ordinary and extraordinary acts of Divine Government are known to be relatively, not essentially, different Having this knowledge of the Supreme, we rightly regard marvels and miracles as special messages and impressive signs. Without repugnance, we admit the Divine element in religion ; only weaklings refuse it. We hold that, beyond controversy, Divinity is the very life and soul of Nature. Those apologetic commentaries, or excusing expositions, formerly accepted, do not satisfy our nicer feelings ; nor will our surer confidence try to evade intelligent inquiry. We have a firm, rational hold of historic evidence, due knowledge of physics and philosophy, attesting the origin and continu- ance of Revelation. We disregard the petulant outcries of irreligious persons, who denounce all who know and believe more than themselves and dare to say they know. After due inquiry, it is not so much that we consent to retain our faith in Holy Scripture, as that Scripture retains us. The inquiry, renewed again and again in different ages of the world and periods of life, affords a consecutive accordance of innumer- able affirmations. Book after book, chapter after chapter, verse after verse, word after word, have their own history, their own criticism, with pleadings for and against. There remains no softening to save our pride ; it is not we who hold the Bible, the Bible holds us, consecrates our affections, crowns our intellect. "The purer the light in the human heart, the more it will have an expression of itself in the mind of Christ. The greater the knowledge of the development of man, the truer insight as to the increasing purpose of Revela- tion." Intellect is not divorced from Piety, Piety is the crown of Intelligence. D STUDY II. THE SUPERNATURAL. " A Presence that disturbs me with the joy Of elevated thoughts ; a sense sublime Of something far more deeoly interfused, Whose dwelling is the light of setting suns, And the round ocean, and the living air, And the blue sky, and in the mind of man : A motion, and a Spirit that impels All thinking things, all objects of all thought, And rolls through all things." WORDSWORTH, Tintern Abbey. WE are apt to forget, in listening to denials of the Super- TV natural, that they enter a region of thought where absolute duinuCdJL. 4 demonstration, in a scientific sense, is impossible. When told JA t by Renan that, not from one process of reasoning, but from l/i Ta/Jk ^6 mass f a ^ modern sciences, we have proof that there is no Supernatural, 1 the violence of the assertion carries us away, for a moment, from the fact that there neither is nor can be scientific proof of that which is so confidently affirmed. All history and all experience prove that love and belief of I ' >^