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 -1 in n ■(j^y^i 
 
 REESE LlfeRARY 
 
 UNIVERSITY OF CALIFORNIA. 
 
 i/iiccssioii No. 7/ ,L> it'd ■ Oiiss Nil 
 
Digitized by the Internet Arcinive 
 
 in 2007 with funding from 
 
 IVIicrosoft Corporation 
 
 http://www.archive.org/details/beliefingodOOmomerich 
 
BELIEF IN GOD 
 
BELIEF IN GOD 
 
 BY 
 
 ALFEED WILLIAMS MOMEEIE 
 
 M.A., D.SC, LL.D. 
 
 SOMETIME FELLOW OF ST JOHN'S COLLEGE, CAMBRIDGE, 
 
 AND PROFESSOR OF LOGIC AND METAPHYSICS 
 
 IN king's college, LONDON 
 
 califorh\^ 
 
 FOURTH EDITION 
 
 WILLIAM BLACKWOOD AND SONS 
 
 EDINBURGH AND LONDON 
 
 MDCCCXCV 
 
 All Bights reserved 
 

 7/4 
 
 -si 
 
NOTE TO THE EIEST EDITION. 
 
 This little book was written at the request of the 
 Editor of the " Helps to Belief 'I Series. He was, 
 however, of opinion that it was too abstruse for 
 the class of readers for whom that Series was 
 intended, and he therefore suggested a consider- 
 able number of alterations. But, as it appeared 
 to me that these changes would weaken the 
 argument, I asked permission to withdraw the 
 book from the series ; and I now publish it by 
 itself entirely on my own responsibility. 
 
 A. W. M. 
 
 NOTE TO THE SECOND EDITION. 
 
 I HAVE only seen one reply to 'Belief in God,' 
 and that was in the ' Westminster Review.' The 
 article was very short, and not very relevant; 
 but I have added a few footnotes with reference 
 to the reviewer's animadversions. 
 
 A. W. M. 
 
CONTENTS. 
 
 CHAPTER I. 
 
 PAGE 
 
 THE DESIRE FOR GOD, ..... 1 
 
 CHAPTER II. 
 
 MATERIALISM, . . . . . .16 
 
 CHAPTER III. 
 AGNOSTICISM, 31 
 
 CHAPTER lY. 
 
 SUPERNATURAL PURPOSE, .... 52 
 
 CHAPTER V. 
 
 THE INFINITE PERSONALITY, . ... 72 
 
BELIEF IN GOD. 
 
 CHAPTER I. 
 
 THE DESIRE FOR GOD. 
 
 rpHE religious sentiments are so common, that 
 -^ they may be considered practically universal. 
 They are absent in certain individuals, no doubt, 
 just as the faculty of sight is sometimes absent ; 
 but their absence is exceptional and rare. They 
 existed in the earliest ages of which we can 
 obtain any information, and there is every reason 
 to believe that they will continue to exist to 
 the end of time. We find, for example. Homer 
 saying, "As young birds open their mouths for 
 food, so all men crave for the gods." And in the 
 'Vedanta' an Indian thinker — a very different 
 type of man from Homer — expresses the same 
 sentiment in very similar words. "As birds," 
 A 
 
2 Belief in God. 
 
 he says, "repair to a tree to dwell therein, so 
 all the universe repairs to the Supreme Being." 
 Though differing much in their general views of 
 life, the Greek poet and the Indian philosopher 
 are both convinced as to man's profound need of 
 God. 
 
 By the help of philology we can go back 
 further still. Long before the time of Homer, 
 long before the dawn of history, men had learnt 
 to believe in God and to love Him. When the 
 ancestors of Greeks and Indians were yet dwell- 
 ing in the centre of Asia as a single and un- 
 divided nation, they had in their language a 
 word which meant " Heaven-Father." And Max 
 Mtiller has found traces of the same idea in the 
 Semitic languages. The founder of Buddhism, 
 it is true, is generally thought to have disbelieved 
 in God; but his followers have very seldom 
 preserved a strictly atheistic religion. It may 
 be asserted without fear of contradiction that, 
 generally speaking, all the world over men believe 
 in a supernatural being, or in supernatural beings, 
 with whom they desire to enter into communion, 
 or whose favour at any rate they are anxious to 
 obtain. 
 
 Of course religious conceptions have often 
 been degraded. Men have frequently imagined 
 
OF THF 
 
 UNIVEBSI 
 The Desire for God. ^^^=£iL[^*= 
 
 their gods to be merely magnified copies of them- 
 selves. But, alike in the lowest form of religion 
 and in the highest, we see evidence of an instinct 
 that is practically universal. Very often this is 
 little more than an instinct of self-preservation. 
 The worshipper seeks merely to make use of the 
 Deity for his own private ends. For example, 
 the negro of Guinea beats his gods when they do 
 not gratify his wishes; and the New Zealander 
 threatens to kill and eat them. On the same 
 principle Jacob attempted to make a bargain 
 with Jehovah. " If God will keep me," he said, 
 " in the way that I go, and will give me bread to 
 eat and raiment to put on, so that I come again 
 to my father's house in peace, then shall the 
 Lord be my God." And on the same principle 
 again, many persons, even in civilised and 
 Christian England, would utterly refuse to 
 serve God for naught. Eeligion consists, as 
 they think, in doing what may be necessary to 
 escape hell. 
 
 But as a rule we find that the religious instinct 
 prompts men to something more — to the expres- 
 sion, namely, of gratitude and reverence and 
 love. Everywhere we discover traces of these 
 higher sentiments; and though their manifesta- 
 tions are very diverse, the sentiments themselves 
 
4 Belief in God. 
 
 are always essentially the same. The Ked Indian, 
 before setting out on the chase, blows a few. whiffs 
 of tobacco towards heaven, because he believes 
 that the Great Spirit delights to inhale its vapours. 
 A grotesque act of worship this may seem to us ; 
 but it is the outcome, undoubtedly, of that very 
 desire to do honour to the Deity, which leads to 
 the burning of incense in some of our modern 
 churches. It is the self-same instinct which in- 
 duced the Aztecs to place seats by the roadside 
 for their gods to rest upon ; which inspired King 
 David with a wish to build a house for the 
 Lord ; and which impelled St Paul to declare 
 that "The Most High dwelleth not in temples 
 made with hands." It was one and the same 
 desire to give the Deity of their best which led 
 men in Mexico to the lavish offering up of 
 human victims ; and in Judaea to the expression 
 of the sentiment that " the sacrifices of God are 
 a broken spirit and a contrite heart." 
 
 It is not necessary now to inquire how the 
 religious instinct was originally called forth, nor 
 to investigate historically the character of its 
 manifestations. The science of comparative re- 
 ligion is not yet sufficiently advanced for any 
 dogmatic statements as to the primary religious 
 ideas. But it is generally supposed that in the- 
 
The Desire for God. 5 
 
 ology, as in all else, the human race has pro- 
 ceeded along a course of evolution and develop- 
 ment. The belief in spirits may very probably 
 have originated, as Mr Herbert Spencer suggests, 
 from the phenomena of sleep. In dreams it 
 would appear to the primitive man as if he 
 possessed a double, an alter ego, capable of a 
 distinct and separate existence; and in some 
 countries the first gods men recognised may 
 have been the doubles or ghosts of their an- 
 cestors. In other countries the first gods may 
 have been natural objects, such as rain and 
 wind, sun and sky ; these objects, from the 
 active powers which they manifested, seeming 
 to the primitive man to be endowed with a 
 personal life similar to his own. In all cases 
 the original form of worship may have been 
 what Professor Max Miiller calls henotheism — 
 that is, a belief in several gods, each of which 
 was regarded at the moment of worship as for 
 the time supreme. But one thing is certain, that 
 religions tend to become monotheistic in pro- 
 portion to the mental and moral development of 
 the worshippers. For a time, a belief in one 
 pre-eminently superior Deity may co-exist with 
 a belief in several inferior deities, as was former- 
 ly the case in Egypt, and is still among many 
 
6 Belief in God. 
 
 barbarous tribes in Africa and America. But 
 sooner or later the many become merged in the 
 one, and the inferior deities are at last regarded 
 as merely emissaries or attributes of the Supreme 
 God. 
 
 Now it is a very common notion in the present 
 day that, just as henotheism or polytheism grad- 
 ually gives place to monotheism, so monotheism 
 in its turn will be superseded by atheism, or at 
 any rate agnosticism. Only let people have 
 enough culture, it is said, and they will give up 
 the belief in one God, just as they have given up 
 belief in many gods. My answer to the assertion 
 is this, — it is simply not true. There are no 
 facts whatever to justify it. The world has not 
 had any thinkers that can for a moment be com- 
 pared to Plato, Aristotle, Kant, and Hegel ; and 
 these were all theisfcs. You say, perhaps, they 
 lived in almost antediluvian times, and so had 
 not the benefit of listening to our modern apostles 
 of enlightenment. Here, again, I must point out 
 a very frequent error. It is commonly thought 
 that nearly all the ablest men in the present day 
 are agnostics, if not materialists. A few years 
 ago, Mr Froude made the assertion that the fore- 
 most scientists had gone over in a body to the 
 materialistic camp. But this was conclusively 
 
The Desire for God. 7 
 
 answered by Professor Tait, who mentioned the 
 names of Brewster, Faraday, Forbes, Graham, 
 Eowan, Hamilton, Herschel, Talbot, belonging to 
 the immediate past ; and Andrews, Joule, Clerk 
 Maxwell, Balfour Stewart, Stokes, and William 
 Thomson, who were all at that time alive. 
 " Surely," says Professor Tait, " there are no truly 
 scientific thinkers in Britain more advanced than 
 these ; and each and all of them, when opportun- 
 ity presented itself, have spoken in a sense alto- 
 gether different from that implied by Mr Froude." 
 No doubt there are some eminent scientists 
 among us who are very pronounced agnostics. 
 Their mental attitude may be accounted for 
 partly by a prejudice against religion, excusable 
 enough, arising from the theological persecutions 
 of science in the past, and partly by the fact that, 
 in regard to metaphysical subjects, they possess 
 only that small amount of knowledge which is 
 proverbially a dangerous thing. But whatever 
 be the reason of their agnosticism, it does not 
 alter the fact that they are exceptions to a general 
 rule. Thinkers are almost always theists. Ag- 
 nostic opinions, I admit, are rapidly gaining ac- 
 ceptance among the multitude; but this is just 
 because agnosticism is essentially shallow and 
 superficial, and therefore very easily mastered. 
 
8 Belief in God. 
 
 You will see what I mean if you read consec- 
 utively Mr Frederic Harrison, the disciple of 
 Comte, and Principal Caird, the disciple of Hegel. 
 The claim to intellectual superiority which the 
 agnostics put forward, appears supremely ridic- 
 ulous to every one who is acquainted with the 
 history of thought. Their opinions may he right, 
 or they may be wrong; but in any case, they 
 have no a priori claim to our veneration, for 
 they are condemned by all the ablest thinkers 
 of the world. 
 
 And further, it is very curious to notice, those 
 who imagine that the belief in God can no longer 
 be justified, often make implicit and even explicit 
 confessions of the loss which they feel themselves 
 to have sustained. Strauss and Comte having 
 got rid, as they thought, of the old God, set about 
 making a new one. Strauss personified the uni- 
 verse, and Comte personified humanity ; and they 
 endeavour to persuade us that these personified 
 abstractions are capable of satisfying the longings 
 of the human heart. But it has often been ac- 
 knowledged, even by agnostics themselves, that 
 such satisfaction cannot be obtained, and that, 
 though we have no reason for thinking there is a 
 Deity, it would be indeed well for us if there 
 were. Even when the belief in God has given 
 
The Desire for God. 9 
 
 way before destructive criticism, the desire for 
 God, as a rule, persistently remains. 
 
 In his posthumous essays, J. S. Mill defended 
 very strongly the agnostic doctrine that we can 
 never have any certain knowledge in regard to 
 the supernatural. But at the same time he in- 
 sisted with equal force upon the necessity of 
 cultivating, in the region of hope and imagina- 
 tion, those religious ideas which had been, as he 
 held, for ever removed from the region of belief. 
 " The indulgence of hope with regard to the gov- 
 ernment of the universe and the destiny of man 
 after death, if we recognise as a clear truth that 
 we have no ground for more than a hope, is legi- 
 timate and philosophically defensible. The bene- 
 ficial effect of such a hope is far from trifling. 
 It makes life and human nature a far greater 
 thing to the feelings, and gives greater strength, 
 as well as greater solemnity, to all the sentiments 
 which are awakened in us by our fellow-creatures 
 and by mankind at large. It allays the sense of 
 that irony of nature which is so painfully felt, 
 when we see the exertions and sacrifices of a life 
 culminating in the formation of a wise and noble 
 mind, only to disappear from the world when 
 the time has just arrived at which the world 
 seems about to begin reaping the benefit of it 
 
lo Belief in God. 
 
 . . . There is another and most important exer- 
 cise of imagination which in the past and present 
 has been kept up principally by means of religious 
 belief, and which is infinitely precious to man- 
 kind ; so much so, that human excellence greatly 
 depends upon the sufficiency of the provision 
 made for it. This consists in the familiarity of 
 the imagination with the conception of a morally 
 perfect Being, and the habit of taking the appro- 
 bation of such a Being as the norma or standard 
 to which to refer, and by which to regulate our 
 characters and lives. ... To the other induce- 
 ments for cultivating a religious devotion to the 
 welfare of our fellow-creatures, it superadds the 
 feeling that we may be co-operating with the un- 
 seen Being, to whom we owe all that is enjoyable 
 in life. ... It appears to me that supernatural 
 hope, in the degree and kind in which what I 
 have called rational scepticism does not refuse 
 to sanction them, may still contribute not a little 
 to give this religion [viz., the religion of human- 
 ity] its due ascendancy over the human mind." 
 
 Similarly, Professor Tyndall, at the conclusion of 
 his Belfast Address, says : " If the human mind, 
 with the yearning of a pilgrim for his distant 
 home, will still turn to the mystery from which 
 it has emerged, seeking so to fashion it as to give 
 
The Desire for God. 1 1 
 
 unity to thought and faith, — so long as this is 
 done, not only without intolerance or bigotry of 
 any kind, but with the enlightened recognition 
 that ultimate fixidity of conception is here un- 
 attainable, and that each succeeding age must 
 be held free to fashion the mystery in accordance 
 with its own needs, — then, casting aside all the 
 restrictions of materialism, I would affirm this to 
 be a field for the noblest exercise of what, in con- 
 trast with the hfwwing faculties, may be called 
 the creative, faculties of man. Here, however, I 
 touch upon a theme too great for me, but which 
 will assuredly be handled by the loftiest minds 
 when you and I, like streaks of morning cloud, 
 shall have melted into the infinite azure of the 
 past." 
 
 The same admission has been made by other 
 writers who were even more pronounced agnostics 
 than J. S. Mill and Tyndall. Professor Clififord, 
 Viscount Amberley, and " Physicus " were of 
 opinion that science had removed the religious 
 ideas, not only from the sphere of belief, but 
 even from that of hope and imagination. Yet 
 they honestly admitted, in pathetic and eloquent 
 words, the loss which had thus been inflicted on 
 the world. Professor Clifibrd said on one occa- 
 sion, "We have seen the spring sun shine out 
 
12 Belief in God, 
 
 of an empty heaven upon a soulless earth, and 
 we have felt with utter loneliness that the Great 
 Companion was dead." Viscount Amberley again, 
 after having endeavoured to prove that the 
 Supreme Being is absolutely inscrutable and un- 
 knowable, and that, therefore, all the old ideas 
 and hopes of religion must be given up, says: 
 " I can attempt no answer to the objection which 
 will no doubt be urged, that so abstract and cold 
 a faith as that expounded here can afford no 
 satisfaction to the moral sentiments. Indeed I 
 must to a certain extent admit the reality of the 
 loss which the adoption of this faith entails. 
 There is consolation, no doubt, in the thought of 
 a heavenly Father who loves us ; there is strength 
 in the idea that He sees and helps us in our 
 continual combat against evil ; there is happiness 
 in the hope that He will assign us in another 
 life an infinite reward for all the endurances of 
 this. Above all, there is comfort in the reflection 
 that when we are parted by death we are not 
 parted for ever ; that our love for those whom we 
 have cherished on earth is no temporary bond, to 
 be broken ere long in bitterness and despair, but 
 a possession never to be lost again — a union of 
 souls, interrupted for a little while by the sep- 
 aration of the body, only to be again renewed 
 
The Desire for God. 13 
 
 in far greater perfection, and carried on into far 
 higher joys than can be even imagined here. All 
 this is beautiful and full of fascination — why 
 should we deny it ? Candour compels us to ad- 
 mit that in giving it up, with the other illusions 
 of our younger days, we are resigning a balm for 
 the wounded spirit, for which it would be hard to 
 find an equivalent in all the repertories of science 
 and in all the treasures of philosophy." 
 
 And "Physicus" at the conclusion of his 
 'Candid Examination of Theism,' in which he 
 has endeavoured to show that the only rational 
 attitude of the human mind towards religious 
 questions is that of suspended judgment, says: 
 " It is with the utmost sorrow that I find myself 
 compelled to accept the conclusions here worked 
 out. I am far from being able to agree with 
 those who affirm that the twilight doctrine of the 
 new faith is a desirable substitute for the wan- 
 ing splendour of the old. I am not ashamed to 
 confess that with this virtual denial of God the 
 universe has lost to me its soul of loveliness ; and 
 although from henceforth the precept to 'work 
 while it is day ' will doubtless gain an intensified 
 force, from the terribly intensified meaning of the 
 words, * the night cometh when no man can work,' 
 yet when at times I think, as think at times I 
 
14 Belief in God. 
 
 must, of the appalling contrast between the hal- 
 lowed glory of that creed which once was mine, 
 and the lonely mystery of existence as I now 
 find it — at such times it will ever be impossible 
 to avoid the sharpest pang of which my nature 
 is susceptible. For, whether it be owing to my 
 intelligence not being sufficiently advanced to 
 meet the requirements of the age, or whether it 
 be due to the memory of those sacred associations 
 which, to me at least, were the sweetest life has 
 given, I cannot but feel that for me, and for 
 others who think as I do, the precept 'know 
 thyself ' has become transformed into the terrific 
 oracle of CEdipus, * Mayest thou never know the 
 truth of what thou art.' " 
 
 Now this general — almost universal — desire 
 for God, though it does not prove} does establish 
 a very strong presumption in favour of, the 
 Divine existence.^ A belief would not have been 
 held in common by men at once so great and so 
 greatly dissimilar as Plato and Paul, unless it 
 had been supported by — to say the least — sub- 
 stantial evidence. An instinct which was pos- 
 
 ^ I now put these words in italics to draw attention to an 
 oversight of the Westminster Reviewer. I do not consider 
 the existence of God to be proved by the observations offered 
 in this chapter. Had I thought so I should not have written 
 the rest of the book. 
 
The Desire for God. 15 
 
 sessed alike by the poefc Homer and by the 
 philosopher Hegel ; which led our Aryan ancestors 
 to speak of the Heaven -Father; which induced 
 Christ to teach His disciples the Paternoster; 
 which compelled Clifford, the very type of what 
 is called an advanced thinker, to mourn when he 
 thought that the Great Companion was dead, — 
 such an instinct is not very likely to turn out 
 altogether delusive, absolutely out of harmony 
 with fact. The presumption in favour of the 
 existence of God, arising from a belief so universal 
 and an instinct so persistent, is not at all affected 
 by the flippant fallacies which half - educated 
 writers contribute from time to time to popular 
 periodicals. Nay, the presumption has not been 
 perceptibly diminished by the strongest argu- 
 ments which have as yet been advanced by the 
 ablest opponents of theism. There is as much 
 reason to-day as there ever was for believing 
 that, though religions perish, Eeligion will never 
 die — that while gods change and pass away, God 
 endureth for ever. 
 
i6 
 
 CHAPTEE IT. 
 
 MATEEIALISM. 
 
 IITOEE than two thousand years ago the philo- 
 -^'-*- sophers Leucippus and Democritus founded 
 what is called the atomic theory. In the be- 
 ginning, according to this hypothesis, there was 
 nothing but an infinite number of atoms, which 
 moved about in all directions in infinite space. 
 The atoms were small particles of matter differing 
 from one another only in size and shape. Every- 
 thing which now exists has been brought into 
 being by their collisions, and by the subsequent 
 combinations to which the collisions gave rise. 
 In this way we can account for the origin of suns 
 and planets, of animals and men, and even, ac- 
 cording to Democritus, of sensation, thought, and 
 self-consciousness. Now this theory, with certain 
 modifications, still survives. Different views are 
 held as to the ultimate nature of the atoms, and 
 
Materialism. 1 7 
 
 the manner in which their combinations have been 
 effected. But in some form or other the doctrine 
 of atomism is held in the present day by nearly 
 all the ablest physicists. 
 
 Those who hold it, however, may be divided 
 into two very distinct classes. Some regard it 
 as applicable only to the material world; while 
 others think that its scope is coextensive with 
 the universe, and contains the ultimate explana- 
 tion of mind. The former class — those, viz., who 
 restrict the atomic theory to the explanation of 
 physical phenomena — may be, and generally are, 
 theists : as for example. Bacon, Descartes, Locke, 
 Newton, Boyle, Clerk Maxwell, and Sir William 
 Thomson. The latter class are materialists, and, 
 practically at all events, atheists. Democritus 
 himself maintained the doctrine in its widest 
 sense. The soul, he said, consisted of atoms, but 
 of atoms which were very fine and round and 
 smooth like those of fire, and which were there- 
 fore capable of interpenetrating the whole body. 
 For this atomic soul, materialists in the present 
 day generally substitute the nervous system, the 
 nature and uses of which were in the time of 
 Democritus altogether unknown. 
 
 According to this view, then, matter is the 
 cause of mind. Everything with which we are 
 B 
 
1 8 Belief in God. 
 
 acquainted has been compounded out of the 
 primitive atoms. Our mental, no less than our 
 physical, life is due simply and solely to the com- 
 bination of material particles. Materialists differ 
 very much in opinion as to what matter really is, 
 but they are all agreed that in itself — that is to 
 say, in its elementary constituents — it is destitute 
 of sensation and thought. Intelligence only arises 
 when the unintelligent atoms combine in certain 
 complex ways. In the beginning there was no 
 mind; there was nothing but empty space and 
 senseless atoms. And in the end there will be no 
 mind ; it will cease to be with the dissolution of 
 those complex material combinations to which it 
 owes its existence. Mind is but a transitory ap- 
 pearance in the eternal evolution of matter. 
 
 Now any plausibility which materialism pos- 
 sesses, you will find to be entirely due to the 
 vagueness of the language in which it is ex- 
 plained. The statements of materialists, as soon 
 as one reflects upon them, turn out to be con- 
 tradictory and absurd. Not only is their doctrine 
 incapable of accounting for the facts of experi- 
 ence, but it is absolutely incompatible with them. 
 If materialism were true, our experience would 
 be different — or rather we should have no experi- 
 ence at all. From senseless atoms and empty 
 
Materialism, 19 
 
 space our minds could never have been produced. 
 Let us see. 
 
 Materialists often speak as if thoughts were 
 identical with neural processes.^ Ideas are in 
 reality material things. A state of mind is 
 neither more nor less than a particular state of 
 body. Now reflection will show that this can- 
 not be. Every idea, no doubt, is preceded and 
 accompanied by certain molecular and chemical 
 changes in the nervous system. But the idea 
 cannot possibly be identical with these nervous 
 changes, for the simple reason that we perceive 
 the one and do not perceive the other. An idea 
 carries with it no intimation whatever as to the 
 
 ^ Here, in the first edition, occurred the following sentence : 
 "The brain secretes thought, it has been said, just as the 
 liver secretes bile." The "Westminster Keviewer quotes this 
 sentence to show I have misrepresented the materialists. He 
 says: "Professor Momerie cannot be ignorant of the fact, 
 that while the 'secretion of thought' Avas bandied about a 
 century ago, a man of science would no more speak of brain 
 secreting thought than he would speak of a piece of iron secret- 
 ing magnetism." Now I did not intend to lay any stress on 
 the word "secretion," which has been given up, but on the 
 id^a of secretion, which has been retained. If there be 
 nothing in the universe but matter, then thought must be a 
 property of matter. According to materialists, thought is a 
 property of the brain, just as magnetism is a property of the 
 piece of iron. But I now omit the obnoxious phrase, out of 
 deference to the historical sensitiveness of my reviewer. My 
 argument of course is quite unaffected by the omission. 
 
 UNIVERblTY- 
 
20 Belief in God, 
 
 nature of the physiological process to which it 
 corresponds; and even if we knew what the 
 process was, that knowledge, so far from being 
 identical with the original idea, would constitute 
 a new idea totally distinct. When I think of 
 anything, there is doubtless a physical process 
 in my brain corresponding to the thought; but 
 to think about that physical process is to have 
 a new and altogether different kind of thought. 
 You might as well confuse the bullet in a target 
 with the rifle and gunpowder which sent it there, 
 as identify a thought, of which you are conscious, 
 with a physiological process, of which you are 
 not conscious, and which, if you were conscious 
 of it, would be something absolutely dissimilar 
 to your original thought. 
 
 Again, materialists very often confuse the phy- 
 sical organs of perception with the mental facul- 
 ties which perceive. It is sometimes imagined 
 that sights and sounds are fully explained by a 
 description of the eye or the ear. But an organ 
 of sense is merely, as the word itself signifies, an 
 instrument — an instrument through which the 
 soul receives impressions. An eye is as much 
 an instrument as a telescope or a microscope. 
 An ear is as much an instrument as a telephone 
 or a microphone. And the usefulness of every 
 
Materialism, 2 1 
 
 instrument depends upon there being some one 
 to employ it. To mistake the organ of percep- 
 tion for the faculty of the being who perceives, 
 is like mistaking a piano for a pianist or a fish- 
 ing-net for the fisherman. Nay, it is even more 
 absurd. For, not only are the organs of sense 
 distinct from the faculties of perception, but no 
 necessary connection can be discovered between 
 the two. " It is not even probable," says Butler, 
 " that the mind has any kind of relation to the 
 body which it might not have to any other foreign 
 matter formed into instruments of perception." 
 As Aristotle and Plato long ago explained, it is 
 not our eyes which see nor our ears which hear ; 
 it is we who see and hear by means of them. 
 The sights which come to me through the retina 
 of my eye, and the sounds which pass through 
 the tympanum of my ear, together with the 
 other perceptions that arise through the instru- 
 mentality of my other organs of sense, — all these 
 perceptions are mine ; they form part of my in- 
 dividual experience, and are connected in the 
 unity of my own personal life. 
 
 To explain this unity of experience, materi- 
 alists often resort to another false identification 
 of things which are totally distinct. Not only 
 are thoughts confused with neural processes, and 
 
2 2 Belief in God. 
 
 the physical organs of sense with the mental 
 faculties of perception, but very frequently the 
 brain is spoken of as if it were the mind or soul. 
 The sense of personal identity, it is said, may 
 be accounted for by the unity of brain. The 
 erroneousness of this doctrine may be very easily 
 proved. (1) The unity of the brain is really 
 plurality, for the brain is extended and divisible ; 
 whereas the unity of self-consciousness is simple, 
 for self- consciousness is unextended and indi- 
 visible: and, manifestly, two things which are 
 totally different cannot possibly be identical. 
 (2) If I were my brain and my brain were I, 
 in being conscious of myself I should be con- 
 scious of my brain: and, with the continual 
 change in its component particles, I should be 
 aware of a corresponding change in my own 
 identity; I should feel that I was being con- 
 stantly converted into some one else. But I am 
 not conscious of any change in my brain. I am 
 not conscious of it at all, except in case of ill- 
 health or disease ; and, even then, it is I that am 
 conscious of my brain, and not my brain that is 
 conscious of itself. The mind therefore, which 
 is conscious and conscious of itself, must not be 
 identified with the brain, which is unconscious 
 both of itself and of everything else. Two things 
 
Materialism. 2% 
 
 cannot be the same when one of them possesses 
 a quality which the other lacks. 
 
 The essential, irreducible difference between 
 unconscious matter and conscious mind is now- 
 adays usually acknowledged by acute thinkers of 
 every school. There are no two men, for ex- 
 ample, whose general ideas are more dissimilar 
 than Professor Tyndall and Mr Kuskin ; and yet 
 they are unanimous, and have spoken in very 
 similar terms, regarding the immaterial nature of 
 mind. In his address to the Physical Section of 
 the British Association in 1868, Tyndall said: 
 " The passage from the physics of the brain to the 
 corresponding facts of consciousness is unthink- 
 able. Granting that a definite thought and a defi- 
 nite molecular action occur in the brain simulta- 
 neously, we do not possess the intellectual organ, 
 nor apparently any rudiment of the organ, which 
 would enable us to pass by a process of reasoning 
 from the one phenomenon to the other. They 
 appear together, but we do not know why. Were 
 our minds and senses so expanded, strengthened, 
 and illuminated as to enable us to see and feel 
 the very molecules of the brain ; were we capable 
 of following all their motions, all their groupings, 
 all their electric discharges, if such there be ; and 
 were we intimately acquainted with the corre- 
 
24 Belief in God. 
 
 spending states of thought and feeling, — we should 
 be as far as ever from the solution of the problem 
 — How are these physical processes connected 
 with the facts of consciousness ? The chasm be- 
 tween the two classes of phenomena would still 
 remain intellectually impassable." — " So long," 
 says Euskin, "as you have that fire of that 
 heart within you, and know the reality of it, 
 you need be under no alarm as to its chemical 
 or mechanical analysis. It is quite true that the 
 tympanum of the ear vibrates under sound, and 
 that the surface of the water in a ditch vibrates 
 too ; but the ditch hears nothing for all that, and 
 my hearing is still to me as blessed a mystery as 
 ever, and the interval between the ditch and me 
 quite as great. If the trembling sound in my 
 ears was once of the marriage bells which began 
 my happiness, and is now of the passing bell 
 which ends it, the difference between those two 
 sounds to me cannot be counted by the number 
 of concussions. There have been some curious 
 speculations lately as to the conveyance of mental 
 changes by brain-waves. What does it matter 
 how they are conveyed ? The consciousness itself 
 is not a wave. It may be accompanied here and 
 there by any quantity of quivers and shakes of 
 anything you can find in the universe that is 
 
Materialism, 25 
 
 sliakeable. What is that to me ? My friend is 
 dead, and my — according to modern views — 
 vibratory sorrow is not one whit less, or less 
 mysterious, than my old quiet one." 
 
 Even Buchner occasionally admits as much as 
 this, though generally he writes like a thorough- 
 going materialist. He believes that thought and 
 the soul have arisen from the combination of 
 material atoms, yet he distinctly declares that 
 they are not themselves material. "We do not 
 know," he says, "how spirit can be defined as 
 anything else than as something immaterial in 
 itself, excluding matter or opposed to it." And 
 Professor Bain advocates a doctrine which he has 
 called "guarded or qualified materialism," and 
 which will, he thinks, preserve this fundamental 
 distinction. While asserting that mind is in the 
 last resort the outcome of matter, he still insists 
 upon the fact that the two things are now utterly 
 difi'erent, and quite incapable of being compared. 
 
 This recognition of the essential difference 
 between mind and matter, which forces itself 
 upon all thoughtful minds, has led to a kind of 
 semi-materialism, which is much in vogue in the 
 present day. It is often asserted that something 
 of the nature of mind, though very crude and 
 raw and undeveloped, existed along with matter, 
 
26 Belief in God. 
 
 or was inherent in it, from the very beginning. 
 Every particle of matter, it is said, has a mental 
 side. At the close of his essay on " Scientific 
 Materialism," Professor Tyndall gives us an 
 eloquent description of his musings on the 
 summit of the Matterhorn. "Hacked and hurt 
 by time, the aspect of the mountain from its 
 higher crags saddened me. Hitherto the im- 
 pression it made was that of savage strength; 
 here we had inexorable decay. But this notion 
 of decay implied a reference to a period when the 
 Matterhorn was in the full strength of mountain- 
 hood. Thought naturally ran back to its remoter 
 origin and sculpture. Nor did thought halt there, 
 but wandered on through molten worlds to that 
 nebulous haze, which philosophers have regarded 
 as the source of all material things. I tried to 
 look at this universal cloud as containing within 
 itself the prediction of all that has since occurred. 
 I tried to imagine it as the seat of those forces 
 whose action was to issue in solar and stellar 
 systems and all that they involve. Did that 
 formless fog contain potentially the sadness with 
 which I regarded the Matterhorn ? Did the 
 thought which now ran back to it simply return 
 to its primeval home ? If so, had we not better 
 recast our definitions of matter and force ? For 
 
Materialism, 2 7 
 
 if life and thonglifc be the very flower of both, 
 any definition which omits life and thought must 
 be inadequate, if not untrue." There is a similar 
 and more frequently quoted passage at the close 
 of the Belfast Address. The professor cites with 
 approval Bruno's saying — " Matter is not the 
 mere empty capacity which philosophers have 
 pictured her to be, but the universal mother, who 
 brings forth all things as the fruit of her own 
 womb." " And," continues Tyndall, " believing as 
 I do in the continuity of Nature, I cannot stop 
 abruptly where our microscopes cease to be of 
 use. Here the vision of the mind authoritatively 
 supplements the vision of the eye. By a necessity 
 engendered and justified by science, I cross the 
 boundary of experimental evidence, and discern 
 in that matter, which we in our ignorance of its 
 latent powers, and notwithstanding our professed 
 reverence for its Creator, have hitherto covered 
 with opprobrium, the promise and potency of all 
 terrestrial life." 
 
 Haeckel, also, talks very much in the same 
 way in the preface to his ' History of Creation.' 
 He, too, quotes a saying of Bruno to the eftect 
 that " a spirit exists in all things, and no body is 
 so small but it contains a part of the divine sub- 
 stance within itself by which it is animated." 
 
28 Belief in God. 
 
 Haeckel further quotes Goethe's remark that 
 "matter can never exist and be active without 
 mind." And he adds — "All bodies are equally 
 animated ; wherever there is corporeal substances 
 there is also mental power." 
 
 Similarly the late Professor Clifford, in an in- 
 genious but highly illogical essay upon the nature 
 of things-in-themselves, asserts that "the mole- 
 cules of matter, though devoid of mind, possess a 
 small piece of mind-stuff." When the material 
 particles are combined in complex ways, the 
 little pieces of mind-stuff that go along with 
 them become likewise similarly combined, and 
 the result is feeling, thought, self-consciousness, 
 personality. Thus mind — as we know it — has 
 been, so to speak, built up out of the elementary 
 mental atoms which accompany the elementary 
 atoms of matter. Consciousness is just a com- 
 bination of molecules which are individually un- 
 conscious. 
 
 Now mind as we know it could not possibly 
 have been built up in this fashion. For the 
 distinguishing peculiarity of mind is to be one 
 and indivisible. It remains persistently itself, 
 while its experiences change and vanish. The 
 particles of the brain are constantly being wasted 
 by use, and they are as constantly being replaced 
 
Materialism, 29 
 
 by other particles. As they pass away, they 
 must carry their pieces of mind-stuff along with 
 them. Hence a personality is no more to be 
 manufactured out of little pieces of mind-stuff 
 than out of little pieces of granite-stuff. That 
 which is one and permanent, manifestly cannot 
 be a plexus of things which are many and tran- 
 sient. A personality cannot be compounded out 
 of a number of impersonalities. If anybody 
 thinks it can, he is capable of arguing that a 
 scholar is nothing more than an ingenious ar- 
 rangement of books, or that a sculptor might be 
 produced by a careful collection of chisels. 
 
 Mind, therefore, can neither have been evolved 
 from the purely material atoms of Democritus, 
 nor from the semi -mental atoms of Clifford. 
 Atoms did not, and could not, contain " the 
 promise and potency" of our mental life; for 
 the unity of consciousness cannot be the product 
 of an unconscious, nor even of a conscious, plu- 
 rality. If each of the primitive atoms had been 
 actually aware of itself, a combination of such 
 atoms would merely produce a union of many 
 individuals, and not the unity of one. No " re- 
 casting of definitions " will ever make it conceiv- 
 able that matter should have given rise to mind. 
 As well might you recast the definition of canvas 
 
30 Belief m God, 
 
 to account for the art of painting. The self-con- 
 sciousness which underlies all our experience, 
 and which makes us what we are, cannot be the 
 outcome of that which is essentially different 
 from itself. It must proceed from another self- 
 consciousness — viz., from the self-consciousness of 
 God. Curious as it may appear, and little as we 
 might have been inclined to expect it, the author 
 of the 2d chapter of the Book of Genesis has 
 anticipated the teaching of the highest modern 
 metaphysics. The only possible explanation of 
 our personal existence is this : "God breathed 
 into man the breath of life, and man became a 
 living soul." 
 
31 
 
 CHAPTEE III. 
 
 AGNOSTICISM. 
 
 rPHE word "agnostic" was invented by Pro- 
 -*- fessor Huxley, and means — one who does 
 not know. In the first few centuries of the 
 Christian era, there were various sects of philo- 
 sophers who went under the general name of 
 gnostics, and who all agreed in professing the 
 most intimate acquaintance with the nature of 
 God, the method of creation, and all other mys- 
 teries of existence. Agnostics, on the contrary, 
 declare that they know nothing whatever about 
 God ; they cannot even tell whether or no such 
 a Being exists. They are not, you will observe, 
 dogmatic atheists ; nor are they dogmatic mate- 
 rialists. As a rule, they recognise the ultimate 
 and irreducible difference between mind and 
 matter. And even when they lose sight of this 
 distinction, as those of them do who declare that 
 
32 Belief in God. 
 
 material phenomena are capable in the last resort 
 of accounting for mental, they are still far from 
 dogmatically denying the existence of anything 
 else. 
 
 Professor Huxley, however, gives rather a mis- 
 leading account of agnosticism when he says, " It 
 simply means that a man shall not say he knows 
 or believes what he has no scientific ground for 
 professing to know or believe." Now that is a 
 definition of honesty. In that sense we ought all 
 to be agnostics. But agnosticism, in point of 
 fact, goes on to specify certain objects, regarding 
 which it asserts that we never can have any 
 scientific ground for belief. One of these objects 
 is the Deity. 
 
 Now our inability to know God rests, according 
 to agnosticism, upon the fact that our knowledge 
 is restricted to phenomena. The word pheno- 
 menon in scientific discussions does not mean, as 
 in common parlance, something remarkable or un- 
 common. Etymologically it signifies that which 
 appears; and its scientific signification corresponds 
 with its etymology. Phenomenon stands in science 
 for anything that appears in consciousness, either 
 as sensation or as thought. Now the agnostics 
 tell us — and this is the essence of agnosticism — that 
 consciousness is entirely resolvable into pheno- 
 
Agnosticism. 33 
 
 mena or appearances; that it is nothing more 
 than a series of sensations and thoughts. My 
 consciousness at any moment, they say, is just 
 the sensation or the thought which I happen to 
 be at that moment experiencing. My conscious- 
 ness, considered as a whole, is the entire number 
 of sensations and thoughts which I experience 
 during my lifetime. I exist one instant as a 
 state of sensation, another instant as a state of 
 thought. Now I am a feeling of pleasure, and 
 anon a feeling of pain. At this moment I am 
 thinking of, or am the thought of, one object; 
 a little while ago I was thinking of, or was the 
 thought of, another object. Taking my whole 
 life into account, I am just the sum total of these 
 sensations and thoughts, the entire series of my 
 varied experiences. There is nothing underlying 
 my sensations and thoughts which remains iden- 
 tical while they change and pass away. I am, 
 not myself, but my experiences. In other words, 
 I have no soul. 
 
 Now if it can be shown that the agnostics are 
 wrong about the soul, it will follow that they are 
 wrong in their general principle. If we can be 
 sure of the existence of the soul, it will follow 
 that knowledge is not confined to phenomena. 
 For the soul, if a soul there be, is neither a passing 
 c 
 
34 Belief in God'. 
 
 sensation nor a passing thought, nor is it a collec- 
 tion of passing sensations and thoughts. It is 
 a single permanent something, underlying and 
 outlasting these transitory phenomena. 
 
 The existence of something that underlies and 
 outlasts phenomena may be proved to demonstra- 
 tion by an analysis of memory. In every act of 
 remembrance there is given to us the knowledge 
 of our own personal identity or persistence. I 
 remember, let us say, that ten years ago I met 
 with an accident. Now three things are involved 
 in this remembrance. (1) There is the fact re- 
 membered — viz., the accident. (2) There is the 
 soul or mind, which remembers the fact, or 
 which, as we sometimes say, lias the remembrance. 
 And (3) there is a consciousness of personal iden- 
 tity — that is to say, a conviction that the mind or 
 soul which is now experiencing the remembrance 
 of the fact, is the same mind or soul which for- 
 merly experienced the fact itself — that it is, in 
 other words, my mind. The identity of which I 
 am conscious is certainly not an identity of body, 
 for during the ten years which have elapsed my 
 body has lost its identity. Nor is the identity an 
 identity of phenomena, for the remembrance of 
 the fact is something essentially different from 
 the fact itself. The identity of which I am con- 
 
V' OF THE 
 
 ... .. UNIVERSITY 
 
 Ao-noshczsm, V ^5 — 
 
 scious is an identity of soul. I am sure, I know, 
 that I, who am now remembering a certain acci- 
 dent, once actually experienced it; and that in 
 the meantime I, one and the self-same subject, 
 a single, indivisible, permanent being, have been 
 apprehending sensations, and thinking thoughts, 
 and remembering events, and gathering up those 
 varied experiences into the unity of a personal 
 life. Without a permanent or persistent soul 
 there could be no memory ; for it is just the 
 recognition of this permanence which is the char- 
 acteristic feature of every act of remembrance. 
 In remembering, I perceive that I, who am now 
 recollecting, did actually exist in a different state, 
 of which the present remembrance is only a repre- 
 sentation. In other words, in every act of re- 
 membrance I know that I have existed in at least 
 two different states, and that therefore I have 
 persisted between theni.^ 
 
 1 In an appreciative review in the * Inquirer ' I find the fol- 
 lowing remarks : "In page 34 of this wise little volume there 
 are some remarks by Dr Momerie on the identity of the soul 
 under changing circumstances which we think may be open to 
 question. For our own parts, we are not yet quite convinced 
 of the identity of soul under all changes of culture and influence. 
 Souls are things that grow, but in general they grow so gradu- 
 ally and slowly that within the compass of an ordinary human 
 life the original germ may survive in its unity through all the 
 changes of experience. This may be true of an ordinary human 
 
36 Belief in God. 
 
 J. S. Mill saw very clearly that the fact of 
 memory, or the contimiity of consciousness, 
 " brings us face to face with the central principle 
 of our intellectual nature." " The supposition of 
 mental permanence," he tells us, "would admit 
 of the same explanation as the permanence of the 
 external world, and mind might be regarded as 
 a mere series of feelings with a background of 
 possibility of feeling, were it not for memory and 
 expectation. They are in themselves present feel- 
 ings, but they involve a belief in more than their 
 own existence. They cannot be adequately ex- 
 life, but suppose it to be prolonged to a thousand years, and 
 filled very full with mental activities and varied influences, is 
 it not conceivable that then this original little germ of soul 
 may have gradually vanished and have given place to something 
 better and quite new? "We incline to think that a man can 
 hardly be said to possess a soul in any full sense of the word 
 until, by much thought, feeling, action, and a general discipline 
 of life, he has had time to form one. Now at the end of this 
 God- directed process (if it have an end) there must, we think, 
 be so vast a change as to amount to a loss of identity. A large, 
 richly-cultivated soul can hardly be said to be identical with 
 a small and neglected one. In our gradual ascent upwards is 
 it not possible at least to reach a life where all things, even 
 elemental things, have passed away and all has become fresh 
 and new ? The faculty of remembrance or memory is no proof 
 of permanent identity. It only proves that our mental m- 
 pressions have a certain tenacity, a tendency to last more or 
 less long ; but it proves no more. May not changes of mental 
 condition have an obliterating effect on many of the irapres- 
 
Agnosticism. 2>1 
 
 pressed without saying that I myself had, or shall 
 have, them." With James Mill the belief that I 
 have seen an object implies simply an association 
 between the idea of the object and the idea of 
 myself seeing it. But, as J. S. Mill shows, this 
 will not account for the phenomenon in question ; 
 for no arbitrary association between the idea of 
 myself and the idea of an object that I have not 
 seen will lead to the belief that I have seen it. 
 I remember that yesterday I was reading Mill's 
 'Logic' The remembrance involves an idea of 
 myself reading that particular book. But this 
 is not all. For I can frame an idea of myself 
 
 sions of memory ? The pains of memory are quite as numerous 
 as its pleasures, for our faults and follies in the past have gen- 
 erally outnumbered our virtues ; and until the impressions of 
 wrong and folly have been annihilated, swept out of all remem- 
 brance by fresh, pure, heavenly life, there cannot be unadulter- 
 ated joy in this or any other world." 
 
 Now identity consists, not in changelessness, but in the con- 
 tinuity of change. No two things could well be more different 
 than an acorn and an oak ; and yet we might speak of the oak 
 as identical with the particular acorn from which it grew. So 
 too when we speak of any one as a " changed man," we do not 
 mean that there has been a substitution of one individual for 
 another ; but we mean, on the contrary, that the change has 
 taken place in the same individual. How long the faculty of 
 memory may last, how far it depends upon circumstances and 
 environment, — I am not here concerned to inquire. I only 
 want to point out that the remembrance of past experience, 
 wherever it exists, involves the continuitv or oneness of the ego. 
 
38 Belief in God. 
 
 reading the book to-morrow, and the latter idea 
 would not have the same certainty. In remem- 
 bering that I read it yesterday, I am aware that 
 my idea represents a real fact, and that the same 
 I who am now apprehending the " idea " of that 
 fact, yesterday apprehended the "impression," 
 and, by reason of having apprehended both, am 
 competent to judge as to their agreement. Mill 
 acknowledges that to account for belief in ex- 
 ternal objects and experienced facts, we must 
 " postulate both expectation and memory, as data 
 presupposed and built on, in every attempt to 
 explain the more recondite phenomena of our 
 being." Here he has unconsciously lighted on 
 the ego. So in another place he says, " * I ' means 
 he who previously had such and such experience." 
 But the fact of the ego is neither explained nor 
 done away with by using the third personal pro- 
 noun for the first. The difficulty in regard to 
 the matter is (in one well-known passage) most 
 honestly and clearly stated by Mr Mill : " If we 
 speak of the mind as a series of feelings which is 
 aware of itself as past and future, we are reduced 
 to the alternative of believing that the mind or 
 ego is something different from any series of feel- 
 ings, or of accepting the paradox that something, 
 which is ex hypothesi but a series of feelings, can 
 
Agnosticism, 39 
 
 be aware of itself as a series." In other words, 
 the alternative bases of philosophy must be mys- 
 tery or absurdity. This does not seem, however, 
 to be a cogent reason for founding one's system 
 upon the latter. 
 
 I The existence of a permanent something under- 
 lying and outlasting our mental states is acknow- 
 ledged, and indeed insisted upon, by Mr Herbert 
 Spencer. But he asserts at the same time that 
 our information is confined to the mere fact of its 
 existence; and that, therefore, we are in reality 
 ignorant of it. In other words, we must helieve 
 in a permanent and persistent existence which 
 we can never hnow. 
 
 First, let us see what he says to show that 
 we are bound to believe in it. " How can con- 
 sciousness be wholly resolved into impressions 
 and ideas [that is, into sensations and thoughts], 
 when an impression necessarily implies something 
 impressed ? Or, again, how can the sceptic, who 
 has decomposed his consciousness into impressions 
 and ideas, explain the fact that he considers them 
 as te .^ Or once more, if he admits (as he must) 
 that he has an impression of his personal exist- 
 ence, what warrant can he show for rejecting this 
 impression as unreal, while he accepts all his 
 other impressions as real? Unless he can give 
 
40 Belief in God, 
 
 satisfactory answers to these questions, which 
 he cannot, he must abandon his conclusions, 
 and must admit the reality of the individual 
 mind." 
 
 But having thus shown that we must believe 
 in the soul, he proceeds to argue that we can 
 never know it. "Unavoidable as is this belief, 
 established though it is by the assent of man- 
 kind at large, endorsed by diverse philosophers 
 and by the suicide of the sceptical argument, it 
 is yet a belief admitting of no justification by 
 reason; nay, it is a belief which reason, when 
 pressed for a distinct answer, rejects. The fun- 
 damental condition of all consciousness is the 
 antithesis of subject and object." I had better 
 here perhaps explain, for the sake of those who 
 are not accustomed to philosophical terminology, 
 that the word subject stands for the mind which 
 perceives a thing, and the word object for the 
 thing which is perceived. For example, when 
 I look at this page, my mind which apprehends 
 it is the subject, and the page itself is the object. 
 Similarly, if I think of some abstract quality, 
 as for instance of justice, my mind is the subject 
 as before, and the idea or thought of justice is 
 the object. In all consciousness, in all know- 
 ledge — as Spencer says — there must necessarily 
 
Agnosticism. 4 1 
 
 be this union of subject and object.^ " But," he 
 continues, " what is the corollary of this doctrine, 
 as bearing on the consciousness of self? The 
 mental act in which self is known implies, like 
 every other mental act, a perceiving subject and 
 an object perceived. If, then, the object per- 
 ceived is self, what is the subject that perceives ? 
 Or if it be the true self which thinks, what other 
 self can be thought of ? Clearly the true cognis- 
 ance of self implies a state in which the knowing 
 and the known are one, in which subject and 
 object are identified ; and this is the annihilation 
 of both. So that the personality of which each 
 is conscious, and of which the existence is to each 
 a fact beyond all others most certain, is yet a 
 thing which cannot be known at all : knowledge 
 of it is forbidden by the very nature of thought." 
 There is a certain law of thought, then, accord- 
 ing to Mr Herbert Spencer, which prevents us 
 from knowing ourselves. Now this law, let me 
 ask you carefully to notice, he virtually gives us, 
 in the passage I have already quoted, under two 
 
 1 The terms mind, soul, ego, and occasionally self-conscious- 
 ness or thought, are used as synonyms for the word subject. 
 Thought, in this sense, must be distinguished from thoughts, 
 which are mental states or objects. I have explained the 
 problem of a metaph3'sical ego in a somewhat more popular 
 way in my * Personality, ' sec. i. 
 
42 Belief in God. 
 
 different forms. First, thus: all knowledge in- 
 volves the relation of subject and object. Second, 
 thus : the object must always be something dif- 
 ferent from the subject. 
 
 Now these two modes of statement are not, 
 as he imagines, different ways of expressing the 
 same law; they are totally different laws. The 
 one is a law of nature, the other is only a law of 
 his own. To say that knowledge involves the 
 relation of subject and object, is merely to say, 
 knowledge means something known by some one. 
 There can be no knowledge where there is no 
 one to know ; and contrariwise, no one can know 
 and at the same time know nothing. This is, of 
 course, a self-evident truth, involved in the very 
 nature of thought. But to say that the object 
 must always be something different from the 
 subject — in other words, that the subject can 
 never become an object to itself — is to make a 
 totally different assertion, — an assertion which, so 
 far from being self-evidently true, is evidently, 
 if not self-evidently, false. It is false because, 
 Spencer himself being witness, it is contradicted 
 by experience. 
 
 Personality, he says, is " a fact of which each 
 one is conscious." Now, since consciousness is 
 merely another name for knowledge, and person- 
 
Agnosticism.' 43 
 
 ality is but another name for self, in saying we 
 are conscious of personality he virtually asserts 
 that we know ourselves. Nor is there any vague- 
 ness and indistinctness about this knowledge. 
 " Personality," he says again, is " the fact beyond 
 all others the most certain." Now the things of 
 which we are most certain are, of course, the 
 things which we may most certainly be said to 
 know. And yet the fact which stands first in 
 the order of certainty, Mr Spencer will not allow 
 to stand even last in the order of knowledge, 
 but declares that in regard to it we are, and 
 must ever remain, completely ignorant. It fol- 
 lows then, from Spencer's so - called law of 
 thought, we are sure of what is somewhat 
 doubtful, but are not sure of that in regard to 
 which there can be do doubt ; we may be said 
 to know things of which we are comparatively 
 ignorant, but must be declared ignorant of that 
 which emphatically we know ; all facts are know- 
 able except the most certain fact of all, which is 
 altogether unknowable : in a word, ignorance is 
 knowledge, and knowledge is ignorance. Hence 
 it must be inferred that Mr Spencer's supposed 
 law of thought is merely an imagination of his 
 own; for the real hondfide laws of thought never 
 land us in absurdity. 
 
44 Belief in God. 
 
 Perhaps a parody of Mr Spencer's reasoning 
 may make its fallaciousness more evident. Just 
 as he tries to show the impossibility of self- 
 knowledge, let us try to show the impossibility 
 of self-love. We might say — " The fundamental 
 condition of all love is the antithesis of subject 
 and object. If, then, the object loved be self, 
 what is the subject that loves ? Or if it be the 
 true self that loves, what other self can it be that 
 is loved ? Self-love implies the identity of sub- 
 ject and object; but, by hypothesis, they must 
 always be different; therefore no man can love 
 himself." Now, since in point of fact most per- 
 sons do love themselves, there is manifestly some- 
 thing wrong about this argument. The flaw 
 lies in the hypothesis. It is an arbitrary and 
 false assumption that the object must always be 
 different from the subject. The fallacy is a case 
 of petitio principii — the hypothesis containing 
 by implication the point to be proved. It may 
 be objected, a man does not love himself exactly 
 in the same way as he loves another. But that 
 is no argument for restricting the word "love" 
 to the latter case. On the contrary, since the 
 chief difference often lies in the certainty and 
 intensity of self - love, and the feebleness or 
 doubtfulness of love for others, it miglit be urged, 
 
Agnosticism. 45 
 
 and indeed has been urged by Eochefoucaiild, 
 that men never really love except when they 
 love themselves. The doctrine of Eochefoucaiild 
 may be open to grave question ; and I, for one, 
 do not believe it to be true. But if his view 
 were really confirmed by experience, if men's 
 love for others was found to be universally 
 feeble in comparison with their love for them- 
 selves, it would follow that, when we used the 
 term in its fullest and strictest sense, we should 
 have to say that men loved themselves alone. 
 Similarly, if personality be, as Mr Spencer says, 
 " a fact above all others the most certain," and if 
 w^e are going to be very strict in our use of the 
 word knowledge, so strict as to apply it only to 
 that which is pre-eminently worthy of the name, 
 we must say that men never know anything but 
 themselves.^ 
 
 Now the self or ego — " the substance of con- 
 sciousness," as Mr Spencer sometimes designates 
 it — he identifies with that " fundamental reality 
 of all being " which he calls the Unconditioned, 
 the Absolute, the Unknowable. " In each mental 
 act there is an element which persists. But the 
 persistence of this element under successive 
 
 ^ In regard to the problem of self-knowledge, see, further, my 
 'Personality,' pp. 57-62, and 'Agnosticism,' i)p. 38-44. 
 
46 Belief in God. 
 
 conditions necessitates the sense of it as dis- 
 tinguished from the conditions and independent 
 of them. That which is common to all states of 
 consciousness and cannot be got rid of, is what 
 we predicate by the term existence. Dissociated 
 as this becomes from each of its modes by the 
 perpetual change of these modes, it remains an 
 indefinite consciousness of something constant 
 under all modes — of being apart from its appear- 
 ances. The contrast between the Absolute and 
 the Eelative is really the contrast between that 
 mental element which exists absolutely and those 
 which exist relatively. Our consciousness of the 
 unconditioned being literally the unconditioned 
 consciousness or raw material of thought, to 
 which we in thinking give definite forms, it 
 follows that an ever - present sense of real 
 existence is the very basis of our intelligence. 
 As we can in successive mental acts get rid of 
 all particular conditions and replace them by 
 others, but cannot get rid of that undifferentiated 
 substance of consciousness which is conditioned 
 anew in every thought, there ever remains a 
 sense of that which exists persistently and in- 
 dependently of conditions. We have an in- 
 definite consciousness of an absolute reality 
 transcending relations, which is produced by 
 
Agnosticism. 47 
 
 the absolute persistence in us of something which 
 survives all changes of relation." 
 
 But the unconditioned and absolute existence 
 of which we have this indefinite consciousness 
 is, according to Mr Spencer, unknowable. "By 
 the laws of thought we are prevented from rid- 
 ding aurselves of the consciousness of absolute 
 existence, and by the laws of thought we are 
 equally prevented from forming any conception 
 of absolute existence. To think is to condition. 
 Conditional limitation is the fundamental law 
 of the possibility of thought. Consciousness is 
 only possible under the antithesis of a subject 
 and object of thought, known in correlation and 
 mutually limiting each other." The uncondi- 
 tioned, then, in spite of our " indefinite conscious- 
 ness" of it, cannot be thought of, much less 
 known. 
 
 Now Mr Spencer is here confusing — as Sir 
 William Hamilton and Dean Mansel did before 
 him — a chimerical Absolute which cannot even 
 exist, with the actual Absolute of which we have 
 at any rate an " indefinite consciousness." In the 
 strict etymological meaning of the words, there 
 can be no Unconditioned Absolute. For every 
 existence — divine as well as human — is neces- 
 sarily conditioned by, or related to, every other 
 
48 Belief in God. 
 
 existence. The inability to know that which can 
 never be related to anything, is only the inability 
 to know that which cannot possibly exist. But 
 the real Absolute, according to Mr Spencer him- 
 self, so far from not existing in any relations, 
 exists actually in all. The inscrutable Power 
 which underlies and outlasts all phenomena, 
 manifests itself, he tells us, in each one of them ; 
 and in every definite state of consciousness we 
 have an indefinite consciousness of its presence. 
 The unconditioned — " the raw material of con- 
 sciousness" — though independent of any partic- 
 ular form or condition, nevertheless always exists 
 in some form or other ; it is, to use his own ex- 
 pression, "conditioned anew in every thought." 
 Mr Spencer's Unconditioned, therefore, is con- 
 stantly conditioned; his Absolute is essentially 
 and unceasingly relative. 
 
 In regard to the Absolute there is the same 
 evidence of confusion in Mr Spencer's thinking, 
 as we formerly noticed in regard to the finite ego. 
 He insists very strongly on the fact that our 
 belief in the Absolute possesses the highest 
 degree of certainty. We believe,, he says, that it 
 survives all changes, persists through all forms, 
 and is superior to all the conditions to which it is 
 successively related. And "since the only pos- 
 
Agnosticism, 49 
 
 sible measure of validity among our beliefs is the 
 degree of their persistence in opposition to the 
 efforts made to change them, it follows that this, 
 which persists at all times, and cannot cease 
 until consciousness ceases, must have the highest 
 validity of any." And yet the object of this 
 belief he persists in designating the Unknowable. 
 Beliefs of inferior validity he calls knowledge; 
 while that which has the highest possible validity 
 he regards as ignorance. 
 
 He was led into this curious contradiction by 
 his mistaken interpretation of the doctrine of 
 relativity. In one sense that doctrine is a self- 
 evident truth : it simply means that the relation 
 of subject and object is involved in all thought 
 — that every object of knowledge is necessarily 
 related to an intelligent subject. But in another 
 sense — and this is the interpretation of Hamilton, 
 Mansel, and Spencer — the doctrine of relativity 
 is false, and even ridiculous. These philosophers 
 are not content with asserting that 'knowledge is 
 relative; they proceed further to maintain that 
 existerwe may be non-relative or absolute. There 
 is, they tell us, a Being incapable of relation. As 
 I explained above, such a Being cannot exist. 
 And if it did, we should never be able even 
 to think of its possibility ; for the object of every 
 
 D 
 
50 Belief in God. 
 
 thought is of course related to the mind of him 
 who thinks it. The Absolute— in regard to which 
 Mr Spencer holds the theory that it cannot enter 
 into relations — is rendered relative by that very 
 theory, if by nothing else. Not only so; it is 
 further rendered relative by the fact that it un- 
 derlies, or coexists with, all the successive states 
 of every finite consciousness. And upon this fact 
 Mr Spencer himself very strongly insists. His 
 supposed demonstration, therefore, of the unknow- 
 ableness of God turns out to be nothing better 
 than a curious fallacy. He argues that the Ab- 
 solute is unknowable, because if it were known 
 it would be relative. But, on his own showing, 
 the Absolute is relative, and therefore there is 
 nothing to prevent its being known. 
 
 When Mr Spencer's arguments are thus freed 
 from confusion, it will be seen he admits that 
 we are acquainted, through experience, with a 
 mind or ego distinguishable from sensations and 
 thoughts,^ and that we are capable of perceiv- 
 ing this finite ego to be essentially of the same 
 nature as the Inscrutable Power which underlies 
 all mental and material phenomena. He too, 
 therefore, is in implicit agreement with Hegel 
 and with the Pentateuch, in regarding our own 
 
 ^ See note, p. 39, and 'Personality,' sec. i. 
 
Agnosticism, 5 1 
 
 finite self-consciousness as the direct outcome of 
 the self-consciousness of God.^ 
 
 ^ In regard to this chapter the Westminster Reviewer con- 
 tents himself with saying, "Professor Momerie plunges into 
 Psychology, and solves the mysteries of the human mind with 
 marvellous celerity and sleight of hand." This can scarcely be 
 considered a satisfactory vindication of Mr Herbert Spencer. 
 
52 
 
 CHAPTER IV. 
 
 SUPERNATURAL PURPOSE. 
 
 TT7E have seen it is admitted by Haeckel, the 
 ' * most eminent materialist of modern times, 
 that what we call matter is always accompanied 
 by something mental. We have seen further it 
 is admitted by Mr Herbert Spencer, the philo- 
 sophic exponent of agnosticism, that there exists, 
 and has always existed, an Inscrutable Power, of 
 which every phenomenon is a manifestation, and 
 of which our own finite consciousness is a mode. 
 Evidently then the theory of evolution, according 
 to its ablest exponents, allows and compels us to 
 believe that something of the nature of mind has 
 existed all through the evolutionary development 
 of matter. It remains to inquire whether that 
 development has been in any way mentally de- 
 termined. In other words, is the world in which 
 we live the result of design ? 
 
Supeniatural Purpose. 53 
 
 Now it is remarkable that, from the very be- 
 ginning, men have generally found it impossible 
 to eradicate the belief in superhuman purpose. 
 Sometimes this purpose is regarded as immanent, 
 and sometimes as transcendent ; but implicitly, if 
 not explicitly, it is always admitted. E.g., Epi- 
 curus, who tried to put an end to the religious 
 terrors of the time, by showing that there was no 
 supernatural interference with mundane affairs, 
 transferred to the atoms the purpose which he 
 denied to the gods. It had been asserted by 
 Democritus that collisions took place among the 
 primitive particles of matter, because the larger 
 particles moved faster than the smaller, and so 
 overtook and combined with them. To this 
 Aristotle had objected that in empty space, where 
 there was no atmospheric resistance, everything 
 would fall equally fast, and so the combinations 
 would never have been effected. The force of 
 this objection was acknowledged by Epicurus. In 
 order to obviate it, he imagined a small deviation 
 from the straight line in the fall of the atoms. But- 
 he would not allow that this deviation could have 
 been produced from without. So he endowed the 
 individual atoms with a certain degree of sponta- 
 neity or free will, and maintained that they devi- 
 ated from the perpendicular of their own accord. 
 
54 Belief in God. 
 
 Similar illustrations might be collected almost 
 without number. "The recognition of an im- 
 manent purpose," says Lange, the historian of 
 materialism, " in our conception of nature, can so 
 little be dispensed with, that we find it admitted 
 even by Vogt." Hartmann again, according to 
 whom the universe is the outcome of unconscious- 
 ness, speaks of "the wisdom of the Unconscious"; 
 of "the mechanical contrivances which It em- 
 ploys " ; of " Its direct activity in bringing about 
 complete adaptation to the peculiar nature of the 
 case " ; of " Its incursions into the human brain, 
 which determine and guide the course of history 
 in all departments of civilisation, in the direction 
 of the goal intended by the Unconscious." The 
 works of Darwin are commonly supposed to have 
 disproved the existence of design ; but they teem 
 with illustrations of contrivances, expedients, and 
 mechanisms, which it is impossible to regard as 
 undesigned. 
 
 It is remarkable, too, that those who are 
 loudest in denying the existence of purpose are 
 constantly using the very word which they de- 
 clare to be illegitimate. Haeckel, for example, 
 in the very book in which he says that "the 
 much -talked -of purpose in Nature has no ex- 
 istence," defines an organic body as "one in which 
 
S^cpernahiral Purpose. 55 
 
 the various parts work together for the purpose of 
 producing the phenomena of life." And that this 
 is no slip of the pen, may be seen in his descrip- 
 tion of the manner in which an organic body is 
 built up. The most complicated animal or vege- 
 table organism, he says, is merely a combination 
 of little nucleated lumps of protoplasm called 
 cells. The building up of an organism by these 
 cells he compares to the formation of a State. 
 The simple cells, he says, at first exist in an iso- 
 lated condition, each performing the same kind of 
 work and being satisfied with self-preservation, 
 nutrition, and reproduction. This condition of 
 affairs corresponds to a community of human 
 beings as yet uncivilised. But at a later period 
 in the history of evolution, the isolated cells 
 gather themselves together into communities, 
 and act like citizens who wish to form a State. 
 "Groups of simple cells remain together, and 
 begin to perform different offices. Some take 
 to one occupation, some to another, and they all 
 work together for the good of the whole. One 
 set of cells devote themselves to the absorption 
 of food; others form themselves into protecting 
 organs for the little community ; some become 
 muscle-cells, others bone-cells, others blood-cells, 
 others nerve-cells. By this division of labour 
 
56 Belief in God. 
 
 it becomes possible for the whole State to accom- 
 plish undertakings which w^ould have been im- 
 possible for the single individual. In short, 
 various classes or castes arise in the cell-state, 
 following diverse occupations, and yet working 
 together for a common purpose. In proportion 
 as the division of labour progresses, the many- 
 celled organism — the specialised cell-community 
 — becomes more perfect or civilised. But the 
 vital phenomena of the most perfect organism 
 depend entirely on the activities of the cel- 
 lular albuminous corpuscles." According to 
 Haeckel, therefore, every cell in every organism 
 is a little personality, possessing a purpose of 
 its own.i 
 
 But it may be argued that when scientific men 
 speak in this way, it is because of the poverty of 
 language, or through an occasional aberration of 
 intellect, which leads them for the moment to 
 adopt popular and erroneous views. It may be 
 
 1 My reviewer in the ' Westminster ' says that in this chapter 
 I "confuse the popular with the more restricted scientific 
 sense of the word * purpose.' " "What this restricted sense may 
 be I cannot tell, for no scientific man has ever attempted to 
 define it. The fact 1 am insisting upon is this, that the pop- 
 ular word "purpose " is constantly used in the popidar sense 
 with reference to the products and processes of nature by writers 
 who as constantly maintain that there is in nature no evidence 
 of purpose whatsoever. 
 
Supernatural Purpose, 5 7 
 
 said that the conception of purpose is unscientific, 
 and should be got rid of altogether. But I reply, 
 the conception is not unscientific. The supposi- 
 tion that Nature means something by what she 
 does, has not unfrequently led to important scien- 
 tific discoveries. It was in this way that Harvey 
 found out the fact of the circulation of the blood. 
 He took notice of the valves in the veins in many 
 parts of the body, so placed as to give free passage 
 to the blood towards the heart, but opposing its 
 passage in the contrary direction. Then he be- 
 thought himself, to use his own words, " that such 
 a provident cause as Nature had not placed so 
 many valves without a design; and the design 
 which seemed most probable was that the blood, 
 instead of being sent by these veins to the limbs, 
 should go first through the arteries, and return 
 through other veins whose valves did not oppose 
 its course." Thus, apart from the supposition of 
 purpose, the greatest discovery in physiological 
 science might never have been made. 
 
 Now when the theory of evolution was less 
 firmly established than at present, it was con- 
 stantly urged in favour of it that, whether true 
 or not, it was a good working hypothesis, and 
 therefore scientifically valid. The supposition 
 of purpose in Nature, though it has not re- 
 
58 Belief in God, 
 
 ceived, seems to me to deserve at least as much 
 respect. 
 
 However, although an immanent purpose is 
 almost universally admitted, the transcendent 
 purpose of a personal God is nowadays con- 
 stantly denied. Such a purpose is supposed to 
 be disproved : first, by the uniformity of Nature ; 
 and secondly, by the principle of evolution. 
 
 Now I gladly admit that the uniformity of 
 Nature is incompatible with a certain kind of 
 purpose. The world in which we live bears 
 no trace of capricious interference. Even the 
 changes which it undergoes take place accord- 
 ing to unchanging laws. It exhibits no signs 
 of vacillation or fickleness or irregularity. Its 
 cause, whatever else it be, is manifestly "the 
 same yesterday, to-day, and for ever." For this 
 reason certain crude theories, which were at one 
 time very popular, can now no longer be held. 
 Take, as example, the theory of cataclysms, which 
 was supported by the authority of Cuvier and 
 Agassiz. There had been, it was said, a series 
 of quite distinct periods of creation, each period 
 having its peculiar flora and fauna. These 
 periods were separated from one another by 
 revolutions of an unknown kind, called cata- 
 clysms or catastrophes ; and each revolution 
 
PBE UB^ 
 
 StLpernatural Purpose. 
 
 resulted in the utter extinction of the then ex- 
 isting animals and plants. Afterwards a com- 
 pletely new set of organisms were created, which 
 existed on the globe for thousands of years, till 
 they in their turn perished suddenly in the crash 
 of a new revolution. Haeckel's caustic remarks 
 upon this doctrine cannot be considered unjust. 
 " According to this view," he says, " the Creator 
 is nothing but a mighty man, who, plagued with 
 ennui, amuses Himself with planning and con- 
 structing varied toys in the shape of organic 
 species. After having diverted Himself with 
 these for thousands of years, they became tire- 
 some to Him, and He destroys them by a general 
 revolution of the earth's surface. Then, in order 
 to while away His time, He calls a new organic 
 world into existence. At the end of thousands 
 of millions of years. He is struck with the happy 
 thought of creating something like Himself, and 
 man appears upon the scene, who gives the 
 Creator so much to do that He is wearied no 
 longer, and therefore need not undertake any 
 new creation." The uniformity of Nature is of 
 course quite incompatible witli all such doctrines. 
 And we may feel very thankful if we have heard 
 the last of them.^ 
 
 * See also 'Agnosticism,' pp. 129-134. 
 
6o Belief in God. 
 
 But it is constantly forgotten that purpose is 
 not necessarily fickle. Comte says our power of 
 foreseeing phenomena destroys the belief that 
 they are governed by changeable wills. True ; 
 but it does not destroy the belief that they are 
 governed by a will which is unchangeable. Pur- 
 pose may be as constant and as regular as Law. 
 Indeed the laws of nature may be regular, just 
 because they are the outcome of a will whose 
 purposes are always the same. "Nowadays," 
 says Comte, " the heavens declare no other glory 
 than that of Hipparchus, Kepler, Newton, and 
 the rest, who have discovered the laws of their 
 sequence." He assumes that the sequences, be- 
 cause they are regular, cannot have had a cause. 
 Nothing could be more absurd. According to 
 Comte, a disorderly system of nature would re- 
 quire a supernatural explanation, but an orderly 
 system requires none. To say this, is to maintain 
 that God could only be manifested by the attri- 
 butes of fickleness and impotence. If He were 
 always interfering with things like an operative 
 in a mill, who has constantly to stop his ma- 
 chinery to join a broken thread ; if Nature were 
 so paltry a system that God had continually to 
 interpose an order to rectify her defects, — then 
 He would be recognised. But His existence is 
 
Supernatural Ptcrpose. 6 1 
 
 denied, forsooth, because it is not revealed by 
 failures and mistakes. Unless method be a proof 
 of irrationality, the reign of law does not compel 
 us to reject the evidence of design in Nature. 
 The only reign of law incompatible with volition 
 would be the reign of the law of chaos. And 
 though irregularities in nature might suggest 
 supernatural interferences, such interferences 
 would be absolutely incompatible with any pur- 
 pose properly called divine. 
 
 The doctrine of the uniformity of nature, then, 
 does not afford a shadow of evidence against the 
 existence of a relation between the world and 
 God. It ia only incompatible with a certain low 
 order of relationship. And it is just the same 
 with the principle of evolution, which has merely 
 disproved one particular kind of adaptation — the 
 adaptation, viz., of a human artificer. Formerly 
 men believed that every species, every organism, 
 and every part of every organism, had been in- 
 dividually adapted and contrived by the Creator 
 for the accomplishment of a definite end, just as 
 each portion of a watch is the result of a parti- 
 cular act of contrivance on the part of the man 
 who made it. God was regarded as a great 
 Mechanician — spelt with a capital M it is true, 
 but employing means and methods for the accom- 
 
62 Belief in God. 
 
 plishment of His purposes more or less similar to 
 those which would be used by a human workman. 
 This view, in addition to its a 'priori improbability, 
 has been disproved by facts, especially by those 
 facts with which we have become acquainted in 
 the study of comparative anatomy. We fre- 
 quently find in animals what are called rudi- 
 mentary or abortive organs, which are manifestly 
 not adapted to any end, which never can be of 
 any use, and whose presence in the organism is 
 sometimes positively injurious. For example, 
 there are snakes that have small rudimentary 
 legs — so rudimentary that they cannot walk upon 
 them. The cowfish has the rudiments of an arm 
 and hand, highly developed and yet perfectly 
 useless. The bones of this organ exactly corre- 
 spond with those which are found in a human 
 being. There are the five fingers with every 
 joint distinct; but they are enclosed in a stiff, 
 inflexible skin, so that not a joint can ever move. 
 Similarly, there are insects that have wings, with 
 which they cannot fly — wings that are tightly 
 fastened down and enclosed in sheaths. Man 
 himself has abortive organs. In the os coccyx 
 there are from three to five vertebrae of a tail. 
 And what is called the appendix vermiformis cor- 
 responds to an organ which is useful enough in 
 
Supernatural Purpose. 63 
 
 birds and marsupials, though in the human body 
 it is not only useless but dangerous. If a hard 
 substance, such as an orange pip, lodges in it, 
 the result may sometimes be inflammation and 
 death ; and in other indirect ways it is not in- 
 frequently a source of mischief. Such facts as 
 these — and the instances might be multiplied 
 indefinitely — are absolutely inconsistent with the 
 old theory of design. No machinist ever ham- 
 pered or disfigured his machine by utterly useless 
 adjuncts ; still less would he purposely put into 
 it anything which was likely to interfere with 
 its successful working, or to lead to its ultimate 
 destruction. The method of the Creator then, 
 whatever it may be, is certainly not that of a 
 human mechanician. 
 
 A different and far higher method is suggested 
 by the doctrine of evolution, according to which 
 species have been produced not by distinct crea- 
 tive acts, but by transmutation and descent from 
 one, or at any rate a few, primordial types. This 
 doctrine may now be considered as practically de- 
 monstrated, thanks to the light which has been 
 shed on it by the sciences of anatomy and phy- 
 siology, geology, palaeontology, and embryology. 
 These sciences have put the blood relationship of 
 species beyond a doubt. The embryos of exist- 
 
64 Belief in God. 
 
 ing animals are found, again and again, to bear 
 the closest resemblance to extinct species, though 
 in the adult form the resemblance is obscured. 
 In some cases we have discovered in geological 
 strata the intermediate links through which one 
 species has ascended, so to speak, into another. 
 In the archpeopteryx in the British Museum, we 
 see a bird emerging from the reptile stage of 
 existence. It has the finger-like claws of a rep- 
 tile, and it has a reptile's tail, with the addition 
 of some feathers. Similarly, in the iguanodon we 
 have an instance of a creature going up, as it 
 were, in the scale of being. It was more a reptile 
 than anything else; yet it walked on its hind 
 legs, and had a snout prolonged like a beak. 
 But of all instances of verified gradation, that 
 afforded by the horse is the most complete and 
 striking. Between our existing species and the 
 orohippus of the Eocene period, four intermediate 
 fossil species have been discovered, making six in 
 all. The first of these, the orohippus, has four 
 toes ; next to him comes an equine animal with 
 three toes and a large splint, as it is called, re- 
 placing the aborted fourth toe ; then an animal 
 with three toes and a very sfnall splint; then 
 three toes without a splint ; then one toe and two 
 splints; and lastly, we have our own one-toed 
 
Supernatural Purpose. 65 
 
 horse, in which the two splints of the species that 
 preceded him have almost disappeared. And 
 when we learn that these fossil animals were 
 found in different geological strata, that the one 
 which differs most from our own horse was dis- 
 covered in the lowest or first deposited stratum, 
 and the one which differs least in the highest or 
 last deposited stratum — in other words, that these 
 six equine species inhabited the earth in the order 
 of time corresponding exactly with the order of 
 gradation — we have no alternative but to con- 
 clude that the last is a lineal descendant of the 
 first. 
 
 It can then no longer be doubted that evolu- 
 tion is a law, a fundamental law, of Nature. The 
 knowableness of God, therefore, if it is to be 
 proved at all, must be proved upon the under- 
 standing that evolution is the method, or at any 
 rate one of the methods, by which Nature 
 works. And evolution is incompatible with 
 isolated, intermittent, changing, or incongruous 
 purposes. 
 
 But surely unity of design is no argument 
 against a designer. It is frequently assumed by 
 evolutionists that organisms have not been de- 
 signed at all, because their various parts have not 
 been individually designed. We now know that 
 E 
 
66 Belief in God. 
 
 any particular organ in one species is merely an 
 evolution from a somewhat different kind of organ 
 in another species. But a moment's reflection 
 should suffice to show that particular, isolated, 
 disconnected acts of creation are not the neces- 
 sary, nor even the proper, proof of a general, all- 
 embracing purpose. Though the eyes of animals 
 have not been separately created, the possibility 
 of vision may still have been intended to emerge 
 in the process of evolution. 
 
 For this statement I am glad to be able to 
 refer to the authority of Professor Huxley. In 
 the 'Academy' for October 1869 he says: "No 
 doubt it is quite true that the doctrine of evolu- 
 tion is the most formidable opponent of all the 
 coarser forms of teleology. The teleology which 
 imagines that the eye, such as we find it in man 
 or one of the higher animals, was made with the 
 precise structure it exhibits for the purpose of 
 enabling the animal who possesses it to see, has 
 undoubtedly received its death-blow. But it is 
 necessary to remember that there is a wider 
 teleology, which is not touched by the doctrine 
 of evolution, but is actually based upon the 
 fundamental proposition of evolution. That pro- 
 position is, that the whole world, living and not 
 living, is the result of the mutual interaction, 
 
Supernatural Purpose. 67 
 
 according to definite laws, of the forces possessed 
 by the molecules of which the primary nebulosity 
 was composed. From this it follows that the 
 existing world lay potentially in the cosmic 
 vapour; and that a sufficient intelligence could, 
 from a knowledge of the properties of the mole- 
 cules of that vapour, have predicted, say, the 
 state of the fauna of Britain in 1869 with as 
 much certainty as one can tell what will happen 
 to the vapour of breath in a cold winter's day." 
 "Consider," Professor Huxley continues, "the 
 kitchen clock, which ticks loudly, shows the hours, 
 minutes, and seconds, strikes, cries 'cuckoo,' and 
 perhaps shows the phases of the moon. When 
 the clock is wound up, all the phenomena which 
 it exhibits are potentially contained in its mecha- 
 nism; and a clever clock-maker could, after an 
 examination of its structure, predict all it will do. 
 If the evolution theory is correct, the molecular 
 structure of the cosmic gas stands in the same 
 relation to the phenomena of the world as the 
 structure of the clock to its phenomena. So that 
 the teleological and mechanical views of Nature 
 are not necessarily mutually exclusive. On the 
 contrary, the more purely a mechanist the specu- 
 lator is, the more fixmly does he assume the 
 primordial molecular arrangement, of which all 
 
68 Belief in God. 
 
 the phenomena of the universe are the conse- 
 quences ; and the more completely is he thereby 
 at the mercy of the teleologist, who can always 
 defy him to prove that this primordial mole- 
 cular arrangement was not intended to evolve 
 the phenomena of the universe." In other words, 
 the phenomena of Nature may be mechanically 
 produced — produced, that is to say, without 
 any intervention of will, and yet the mechanism 
 which produces them may have been expressly 
 designed for that purpose. 
 
 At any rate, the molecular structure of the 
 cosmic gas, if it was not intentional, must have 
 been accidental. Tt was due either to purpose 
 or to chance. This alternative cannot be avoided 
 by asserting that the world is the outcome of 
 law; for law itself must be accounted for in 
 one or other of these alternative ways. A law 
 of Nature explains nothing. It is merely a 
 summary of the facts to be explained — merely 
 a statement of the way in which things happen. 
 E.g., the law of gravitation is the fact that all 
 material bodies attract one another, with a force 
 varying directly as their mass and inversely as 
 the squares of their distances. Now the fact 
 that bodies attract one another in this way can- 
 not be explained by the law; for the law is 
 
Supernatural Purpose, 69 
 
 nothing but the precise expression of the fact. 
 To say that the gravitation of matter is ac- 
 counted for by the law of gravitation, is merely 
 to say that matter gravitates because it gravi- 
 tates. And so of the other laws of Nature. 
 Taken together, they are simply the expression, 
 in a set of convenient formulae, of all the facts 
 of our experience. The laws of Nature are the 
 facts of Nature summarised. To say, then, that 
 Nature is explained by law, is to say that the 
 facts are explained by themselves. The ques- 
 tion remains — ^Why are the facts what they are ? 
 And to this question we can only answer — 
 though the alternative is seldom recognised — 
 either through purpose or by chance. 
 
 In favour of the latter hypothesis, it may be 
 urged that the appearance of purpose in Nature 
 has possibly been produced by chance. Arrange- 
 ments which look intentional may occasionally 
 be purely accidental. Something was bound to 
 come of the play of atoms ; why not the par- 
 ticular world in which we find ourselves ? 
 
 Why not ? For this reason : It is only within 
 narrow limits that seemingly purposeful arrange- 
 ments are accidentally produced. And therefore, 
 as the signs of purpose increase, the presumption 
 in favour of their accidental origin diminishes. 
 
70 Belief in God. 
 
 It is the most curious phenomenon in the history 
 of thought, that the philosophers who delight to 
 call themselves experiential should have coun- 
 tenanced the theory of the accidental origin of 
 the world — a theory with which our experience, 
 so far as it goes, is completely out of harmony. 
 When only eleven planets were known, De 
 Morgan showed that the odds against their 
 moving in one direction round the sun with 
 a slight inclination of the planes of their orbits 
 — had chance determined the movement — would 
 have been 20,000,000,000 to 1. And this move- 
 ment of the planets is but a single item, a tiny 
 detail, an infinitesimal fraction, in a universe 
 which — in spite of all arguments to the con- 
 trary — still appears to be pervaded through 
 and through with purpose. Let every human 
 being now alive upon the earth spend the rest 
 of his days and nights in writing down arith- 
 metical figures ; let the enormous numbers which 
 th 3se figures would represent — each number form- 
 ing a library in itself — be all added together ; let 
 this result be squared, cubed, multiplied by itself 
 ten thousand times ; and the final product would 
 still fall infinitely short of expressing the pro- 
 babilities against the world having been evolved 
 by chance. Whoever believes in its accidental 
 
Supernatural Purpose, 7 1 
 
 origin must have a singularly constituted mind. 
 In comparison with such a supposition, the most 
 extravagant vagaries of a theological fanatic, the 
 wildest imaginings of a raving lunatic, are calm 
 and sober sense.^ 
 
 * Mr Darwin, in a letter dated April 1873, says : " The im- 
 possibility of conceiving that this grand and wondrous uni- 
 verse, with our conscious selves, arose through chance, seems 
 to me the chief argument for the existence of God." 
 
72 
 
 CHAPTEE V. 
 
 THE INFINITE PERSONALITY. 
 
 /^NE further step remains to be taken. Strong 
 ^ though the argument be in favour of super- 
 natural purpose, it does not amount to a complete 
 demonstration of the existence of God. For (1) 
 it is but an argument from probability; and 
 though the chance of an accidental origin for the 
 world may be infinitesimal, still, such as it is, it 
 remains in spite of the argument from design. 
 (2) There are in Nature many objects and events 
 which seem to us out of harmony with any 
 rational system of things. (3) The argument 
 from design presupposes the existence of matter 
 and force, which might thus turn out to be in- 
 dependent of, and even in the end superior to, 
 the Intelligence whose purposes they were at 
 present made to fulfil. 
 
 But if we proceed to analyse our experience, 
 
The Infinite Personality. 73 
 
 and to ask what is implied in the terms know- 
 ledge and existence, we shall see that, in the very 
 possibility of experience, there is implied the 
 unceasing activity of an infinite and eternal 
 Personality essentially similar to our own. In 
 other words, our knowledge of the material world 
 — nay, even the very being of that world — is 
 dependent on the existence of God. 
 
 The understanding, said Kant, makes Nature. 
 This is true in two senses. 
 
 I. Our knowledge of matter is a result of the 
 activity of our own individual minds. The popu- 
 lar notion of course is, that matter exists apart 
 from consciousness. We are merely the passive 
 recipients of its effects — effects which it produces 
 by acting on our sensibility and exciting in us 
 sensations. Material objects, it is commonly 
 imagined, exist as objects whether they are per- 
 ceived or not. They are in themselves just what 
 they are for consciousness. All the qualities of 
 material things, their solidity, extension, weight, 
 colour, taste, &c., are supposed by the uncritical 
 mind to have a separate existence — a purely 
 objective existence — of their own. But reflec- 
 tion will show that what are called secondary 
 qualities, such as taste and colour, can exist only 
 in and for a sentient subject: there is no such 
 
74 Belief in God. 
 
 thing, e.g.^ as an untasted taste. And further 
 reflection will convince us that the primary 
 qualities, such as extension and solidity, are 
 also subjective sensations: the feeling of hard- 
 ness, for instance, is no less a feeling than that 
 of taste. 
 
 Further, sensation by itself — apart from the 
 constructive activity of thought — would tell us 
 nothing about a material world. From the senses 
 we only receive sensations — successive, isolated, 
 transitory, disconnected, and unmeaning. But 
 such sensations are not knowledge. Before they 
 can be known even as sensations, they must be 
 compared, distinguished, and made to take their 
 place in the connected whole of experience. The 
 sensation of roughness, e.g., is only perceived as 
 roughness, after being contrasted with other 
 sensations that have preceded it, and especially 
 with those of smoothness. The knowledge of 
 any feeling, then, implies at least three relations 
 — those, viz., of sequence, of similarity, and of dif- 
 ference. 
 
 Eelations, however, are apprehended not by 
 feeling, but by thought.^ The terms of a re- 
 lation are, to feeling, successive; but in a rela- 
 
 1 See note, p. 39. Feeling and sensation (I may add) are 
 here used as synonyms. 
 
The Infinite Personality. 75 
 
 tion, as such, the terms must be coexistent. If 
 either was before or after the other, there would 
 be no relation between them; for manifestly 
 two things, one of which is non-existent, cannot 
 be related. Now the coexistence of successive 
 feelings is only possible when they are appre- 
 hended by a single, permanent subjecb. In other 
 words, relations can only exist in the unity of 
 self-consciousness. Every relation is an idea, a 
 metaphysical form or category, which the mind 
 applies to the plurality of sensations ; and, with- 
 out the application of such forms, neither a feeling 
 nor anything else could ever become an object 
 of knowledge. 
 
 Once more, every material thing — even the 
 simplest conceivable atom — is a complex of 
 sensible qualities. The external stimulus of 
 the sensibility, such as the vibration of the 
 ether or the optic nerve, is not the object per- 
 ceived. Nor do sensations, as such, constitute 
 an object, for they occur in succession, while 
 the object is regarded as a single coexistent 
 whole. The qualities which are given separately 
 to the senses must be united before any material 
 object can be perceived. E.g., my perception of 
 this book involves certain phenomena — such as 
 colour, weight, size, and shape — regarded as ex- 
 
76 Belief in God. 
 
 istiiig in definite relations to one another. This 
 plurality must have been bound together into 
 unity before the object could be known. And 
 such a conversion of plurality into unity is only 
 possible to a permanent subject, which is equally 
 present to the successive sensations, which dis- 
 tinguishes them from one another and from 
 itself, and which sees how the existence of each 
 involves, or is involved in, the existence of the 
 others. In one word, objects of experience exist 
 only in and for self-consciousness. Things as we 
 know them are the work of thought. There 
 would be for us no material world at all, except 
 for the activity of our own minds. — This is the 
 first sense in which it may be said that the un- 
 derstanding makes Nature. 
 
 II. But the statement is also true in another 
 and profounder sense. Not only does our finite 
 understanding enable us to know the material 
 world as an orderly system of relations, but 
 another Understanding — infinite, though at the 
 same time in essence identical with our own — is 
 the source of that orderly system of relations 
 which we know. Although reflection shows that 
 we make the objects of knowledge, through the 
 reaction of our minds upon the stimulants of 
 sensation, it is nevertheless impossible to regard 
 
The Injimte Personality. 77 
 
 those objects as mere figments of imagination, as 
 the arbitrary and capricious creations of our own 
 individual intelligence. For (1) we do not make 
 the stimulants of sensation, upon which our 
 minds react. (2) We do not make our minds, 
 whose reaction takes place according to definite 
 laws beyond our power to control. And (3) 
 things remain the same whether we, as indi- 
 viduals, perceive them or not. E.g., the pen 
 with which I am writing does not owe its ex- 
 istence to my personal consciousness. Its qual- 
 ities of length, hardness, weight, &c., would exist 
 in the same definite relations to one another, 
 even though it had never been perceived by any 
 one since it left the hands of the manufacturer. 
 The consciousness, therefore, which is the pre- 
 supposition of matter, is neither yours nor mine, 
 nor that of any other finite individual. If it 
 were, matter would always be going out of, or 
 coming into, existence, according as we did, or 
 did not, perceive it. The stability of the material 
 world implies the existence of a consciousness 
 which is omnipresent. The permanent possi- 
 bility of definitely related sensations can only 
 be accounted for, on the supposition of an In- 
 finite mind in and through which they are re- 
 lated. Just as Nature becomes actually known 
 
78 Belief in God. 
 
 to us through the unifying processes of our own 
 self-consciousness, so conversely, in the fact that 
 Nature is a possible object of knowledge, there is 
 implied a similar activity on the part of a self- 
 consciousness other than our own. We could 
 have no experience of unrelated objects. Know- 
 ledge would be impossible unless things were 
 objectively related as subjectively we perceive 
 them to be. And nothing but self -conscious- 
 ness can combine the plurality of phenomena 
 into that unity of relations which is implied in 
 the fact of experience. Corresponding then to 
 the constructive activity of our own mind, which 
 enables us to know the material world as a 
 system of relations, there must be the construc- 
 tive activity of another Mind, essentially akin 
 to our own, which produces and maintains the 
 system of relations that we know. In other 
 words, the intelligence, of which our mental 
 constitution is the outcome, and to which we 
 owe subjectively the very possibility of know- 
 ledge, is, at the same time, objectively the source 
 of that orderly relation amongst phenomena, 
 which alone makes them possible objects of ex- 
 perience. Our limited consciousness implies the 
 existence of a consciousness that is unlimited. 
 The life of every finite personality bears undent- 
 
The Infinite Personality. 79 
 
 able testimony to the necessary existence of an 
 infinite Personality. 
 
 And further, not only does the very existence 
 of matter, as we know it, depend on the prior 
 existence of an Infinite Mind, but all the sciences 
 contain the same implicit reference. " Science," 
 says Lange, " must start from the principle of the 
 intelligibleness of Nature ; " and again, " In the 
 rational study of Nature, only intelligible causes 
 must be admitted." Science, according to Bacon's 
 well-known phrase, is "the interpretation of 
 Nature." To interpret is to explain ; and nothing 
 can be explained which is not in itself rational. 
 Nature is interpretable because she has an intelli- 
 gent constitution. And to say that her constitu- 
 tion is intelligent, is to say that she is dominated 
 and suffused by thought. Thought can only grasp 
 what is the outcome of thought. Eeason can 
 only comprehend what is reasonable. You cannot 
 explain the conduct of a fool. You cannot inter- 
 pret the actions of a lunatic. They are chaotic, 
 irregular, contradictory, meaningless, absurd. It 
 is only in proportion to a man's intelligence that 
 his actions bear an intelligible relation to one 
 another. Similarly, if Nature were a mere chaos, 
 an irrational system, there would be no possibility 
 of knowledge. If the atoms were rushing aim- 
 
8o Belief in God. 
 
 lessly about, we could never discover what they 
 were after : we could never foresee what would 
 happen next. Even supposing they had by chance 
 produced such a world as this, no reliance could 
 be placed upon them. At any moment they 
 might do something which they had never done 
 before. At any moment the earth might vanish 
 from beneath our feet ; or, in ten thousand other 
 ways, the prevailing arrangements might be sud- 
 denly reversed. There could be no course of 
 Nature, no laws of sequence, no possibility of 
 scientific prediction, in the case of an irrational 
 play of atoms. But, as it is, we know exactly 
 how the forces of Nature act, and how they will 
 continue to act. We can express their mode of 
 working in the most precise mathematical for- 
 mulae. All the parts of Nature are bound together 
 by intellectual, and therefore intelligible, relations. 
 Progress in knowledge consists in discovering the 
 order, the law, the system, in a word the reason, 
 which underlies material phenomena. Inter- 
 preting Nature is neither more nor less than 
 making our own the thoughts which Nature 
 implies. Scientific hypothesis consists in guess- 
 ing at these thoughts; scientific verification in 
 proving that we have guessed aright. When, 
 after many failures, Kepler at last hit upon the 
 
The Infinite Personality. 8 1 
 
 laws of planetary motion, he exclaimed, " God, 
 I think again Thy thoughts after Thee ! " The 
 discovery of these thoughts, it is evident, is not 
 the creation of them. Science is but a partial 
 copy of an intellectual system which existed long 
 before the birth of man. Truth is not that which 
 you or I may chance to believe. Devotion to 
 truth is just the determination to give up our 
 own individual fancies and predilections, to lay 
 aside our own private and erroneous views, and to 
 adopt the thoughts which are higher than ours — 
 the thoughts, viz., of the Infinite Thinker. 
 
 But is the Infinite Thinker God ? That is, is 
 He good ? Experience answers — Yes. For the 
 Power which is not ourselves, the Power which 
 underlies ourselves and all finite things, unmis- 
 takably " makes for righteousness." There is no 
 other fact so plain, no other fact in regard to 
 which all intelligent men are in such complete 
 accord. On this matter, Hegel and Comte, the 
 Archbishop of Canterbury and the President of 
 the Eoyal Society, Mr Matthew Arnold and Mr 
 Spurgeon, however differently they may express 
 themselves, are in reality agreed. They all believe 
 that, on the whole and in the long-run, it is not 
 well with the wicked ; that slowly but surely, 
 both in the lives of individuals and of nations, 
 F 
 
82 Belief in God. 
 
 good triumphs over evil. And this tendency 
 towards righteousness, by which we find ourselves 
 encompassed, meets with a ready response in our 
 own hearts. We cannot help respecting good- 
 ness, and we have inextinguishable yearnings for 
 its personal attainment. Notwithstanding " sore 
 lets and hindrances," notwithstanding the fiercest 
 temptations, notwithstanding the most disastrous 
 failures, these yearnings continually reassert them- 
 selves. We feel, we know that we shall always 
 be dissatisfied and unhappy, until the tendency 
 within us is brought into perfect unison with 
 the tendency without us, until we ourselves also 
 make for righteousness, steadily, unremittingly, 
 and with our whole heart. What is this dis- 
 quietude, what are these yearnings, but the 
 Spirit of the universe in communion with our 
 spirits, inspiring us, impelling us, all but forcing 
 us, to become co-workers with Itself? Here, 
 again, we have evidence of the essential similar- 
 ity between our own personality and God's. As 
 •Goethe well puts it : — 
 
 " War' nicht das Auge sonnenhaft, 
 Die Sonne konnt' es nie erblicken ; 
 Lag' niclit in uns des Gottes eigne kraft, 
 Wie konnt' uns Gottliches entziicken ? " 
 
 But I shall be told by the agnostics that this. 
 
The Infinite Personality. 83 
 
 after all, is only a kind of anthropomorphism; 
 and by anthropomorphism is meant the degra- 
 dation of the Almighty to our own level. There 
 are, however, two totally different kinds of anthro- 
 pomorphism. The one attributes to God what 
 is lowest in humanity, and peculiar to it*; the 
 other attributes what is highest, and what, so far 
 from being peculiar to ourselves, is essential to 
 all intelligent and moral beings. Men have 
 often, without doubt, ascribed to the Almighty 
 their own evil passions, their own petty mean- 
 nesses ; and no words can be too strong for the 
 denunciation of this kind of blasphemy. But the 
 anthropomorphism which attributes to God such 
 qualities as thought, purpose, consciousness, will, 
 personality, is a very different matter. It is true 
 that we cannot completely grasp the full signifi- 
 cance of such words in their application to the 
 Deity ; for to do so would be to fathom His un- 
 fathomable nature. It is true that the purpose 
 of One " who is the same yesterday, to-day, and 
 for ever," must be very different from the purpose 
 of changing and changeable beings like ourselves 
 It is true that omniscience must be very differ- 
 ent from the knowledge of those who can only 
 become acquainted with a tiny fraction of the 
 universe. It is true that a will which can never 
 
84 Belief m God. 
 
 be thwarted must be very different from wills 
 which are always being reminded of their weak- 
 ness. It is true that the thoughts of Him who 
 sees the end from the beginning, must be very 
 different from our thoughts, which are partial and 
 incomplete. It is true that the goodness of One 
 who has never erred must be very different from 
 that of those who have "gone astray like lost 
 sheep." In a word, it is true that the conscious- 
 ness of an Infinite Personality is very different 
 from the consciousness of a finite personality. 
 But it is also true that purpose is none the less 
 purpose because it is unchangeable. Knowledge 
 is none the less knowledge because it is complete. 
 Will is none the less will because it is unconquer- 
 able. Thought is none the less thought because 
 it embraces the entire universe at once. Good- 
 ness is none the less goodness for being perfectly 
 unadulterated with evil.^ On the contrary, it is 
 
 1 The "Westminster Reviewer says that I have "made no 
 attempt to face the difficulties of such a contradiction in 
 terms" as is involved in the expression " Infinite Personality." 
 But the remarks which I made on pp. 47-50 in reference to 
 the Absolute apply also to the Infinite. And the idea that these 
 terms, when predicated of a personal God, involve a contra- 
 diction, has long ago been exploded. John Stuart Mill, in his 
 examination of Hamilton's philosophy, showed conclusively 
 that the supposed contradiction was simply the result of 
 confused and illogical thinking. 
 
The Infinite Personality, 
 
 God alone to whom these words apply in their 
 full and true significance. If they are illegiti- 
 mately used at all, it is in their application to 
 ourselves. And we do not degrade the Almighty 
 by saying that He thinks and knows and wills. 
 If the power behind Nature were destitute of 
 these faculties, it would be infinitely inferior 
 to the poorest type of man. There is a large 
 number of 'thinkers in the present day, among 
 whom it is a pity to find the author of ' Natural 
 Eeligion,' who seem to think that the word Power 
 is a very good synonym for God. Indeed it is 
 not unfrequently asserted that to attribute to 
 " the Unknowable " any other characteristic than 
 that of force is presumptuous and irreverent. 
 But in Power, as such, there is nothing divine. 
 What care I for a Power that is eternally uncon- 
 scious ? It may have strength enough to dash 
 the entire universe into shivers; but I perceive 
 that it is senseless, and I look upon it with 
 contempt. 
 
 To sum up : All knowledge, whether practical 
 or scientific, nay the very existence of anything 
 to know, is based upon, and would be impossible 
 without, the existence of an Infinite Mind. And 
 the tendency towards righteousness, which is so 
 unmistakably manifested in the course of human 
 
86 Belief in God, 
 
 history, together with the response which this 
 tendency awakens in our own hearts, combine 
 to prove that we are the children of a God. 
 Further, this doctrine, though it glorifies man, 
 does not in the least dishonour the Almighty. It 
 fails, no doubt, fully to express His nature, but 
 it is the most complete expression we are capable 
 of formulating. Far removed as it is from being 
 an adequate representation of Deity, 'every other 
 view is infinitely farther from the truth. ^ 
 
 ^ For the difficulties connected with sin and suffering, see 
 my 'Origin of Evil, and other Sermons.' 
 
 THE END. 
 
 FEINTED BY WILLIAM BLACKWOOD AND SONS, 
 
WORKS BY REV. A. W. MOMERIE, LLD, 
 
 I. 
 
 PERSONALITY; 
 
 THE BEGINNING AND END OF METAPHYSICS, 
 
 AND A NECESSARY ASSUMPTION IN ALL POSITIVE PHILOSOPHY. 
 
 Fiftli Edition, revised. Crown 8vo, 3s. 
 
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 to the winds the baseless assumptions of the sense philosophy."— BriiisA 
 Quarterly Review. 
 
 " It is not often that we have to complain of the brevity of a sermon or of 
 a treatise on philosophy ; but in the case of a little book of the latter kind, 
 recently published anonymously, we have found the arguments so cogent, 
 the style so cleai', and the matter at issue so important, that we heartily wish 
 that the writer had allowed himself room for the fuller treatment of his sub- 
 ject We confidently refer our readers to this well-reasoned volume."— 
 
 Modern Revieiv. 
 
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 inricism present a close, and thoroughly scientific, examination of the views 
 these thinkers put forth as to the nature of sensation, perception, and cog- 
 nition The arguments are throughout conducted with marked logical 
 
 power, and the conclusions are very important in relation to the present 
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 And all Booksellers. 
 
II. 
 THE ORIGIN OF EVIL; 
 
 AND OTHER SERMONS. 
 Eighth Edition. Crown 8vo, 5s. 
 
 "Professor Momerie has done well to publish his sermons; they are good 
 
 reading A real contribution to the side of common-sense religion."— 
 
 Saturday Review. 
 
 " We decidedly recommend them to persons perplexed by the speculations 
 of modern science."— Spectator. 
 
 " This is a remarkable volume of sermons. Though it consists of only 
 about 300 pages, it contains an amount of thought and learning which might 
 have been expanded into a bulky {olio."— Glasgow Mail. 
 
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 the last hundred years."— Inquirer. 
 
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 "Those who preach may learn muchfromtheir T^ernastl."— Christian World. 
 
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 power." — Glasgow Herald. 
 
 " Die Vortrage zeigen allenthalbeneine schone Harmonic zwischen Schrift- 
 wahrheit und Lebenswahrheit."— DewtecAes Litter aturblatt. 
 
 " Der Verfasser behandelt in diesen Vortragen wichtige Fragen aus dem 
 Gebiet des christlichen Lebens, Wir haben besonders die iiber das Leiden 
 hervor, in denen der Verfasser tiefe beherzigenswerthe Gedanken ausspricht. 
 Wir nehmen keinen Anstand, diese Vortrage zum Besten zu rechnen, was 
 tiber diesen Gegenstand gesagt worden." — Christliches Biicherschatz. 
 
 " The author of the ' Origin of Evil' will go sadly astray if he does not 
 make his mark on the a,ge."— London Figaro. 
 
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 ing, even though, in almost every instance, we dissent from the author's 
 pleading." — National Reformer. 
 
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 Independent. 
 
 WILLIAM BLACKWOOD & SONS, Edinbuegh and London. 
 And all Booksellers. 
 
III. 
 DEFECTS OF MODERN CHRISTIANITY; 
 
 AND OTHER SERMONS. 
 Fifth Edition. Crown 8vo, 5s. 
 
 " Throughout Mr Momerie's attractive little volume the morning air of the 
 new world breathes through the dry leaves of the old theology." — West- 
 minster Review. 
 
 " There is an intellectuality, spirituality, and a simplicity in Mr Momerie's 
 sermons, that should make them models for young preachers." — Christian 
 Union. 
 
 "Professor Momerie, by his former books, has already laid the foundation 
 of a reputation as a philosophical thinker and an able expositor of religious 
 subjects. The present volume is marked by equal ability, intellectual force, 
 independent and original thinking, and will confirm the favourable opinion 
 
 which he has already produced Whatever views readers may detect as 
 
 different from their o^vn, they will not fail to admire the author's powerful 
 
 enforcement of the practical side of Christianity There follows, as the 
 
 second part of the volume, nine lectures on the Book of Job ; and we have 
 not read before, within the same compass, a more masterly and interesting 
 
 exposition of that great poem There are also three admirable sermons 
 
 on ' The Connection between Reason and Faith,' which will repay repeated 
 
 reading The volume deserves to be widely read ; and whether readers 
 
 agree or not in all respects with the author, they will not rise from the 
 perusal without feeling that Christianity is something grander than they 
 have ordinarily realised it to be, and that the Christian life is the bravest 
 and most beautiful life possible." — Aberdeen Journal. 
 
 " Very fresh and striking."— GZobc. 
 
 " Although he is a polished and accomplished scholar, he simply defies 
 the conventionalities of churches and schools." — Literary World. 
 
 WILLIAM BLACKWOOD & SONS, Edinburgh and London. 
 And all Booksellers. 
 
IV. 
 
 THE BASIS OF RELIGION; 
 
 BEING AN EXAMINATION OF 'NATURAL RELIGION.' 
 Third Edition. Crown 8vo, 2s. 6d. 
 
 " As a controversialist, Professor Momerie is no less candid than he is 
 remorselessly severe."— Scoisma7i 
 
 " As a revelation of the pretentiousness of that philosophy [Positivism], 
 Dr Momerie's powerful essay is very valuable."— Fi/esMre Journal. 
 
 " The result of profound study and earnest thought This attempt to 
 
 sketch out a basis for rational theology is fitted to the needs of the times. 
 
 Professor Momerie has won for himself a name as one of the most 
 
 powerful and original thinkers of the day."— GZo&e. 
 
 " Professor Momerie has wide views of men and things, resembling in this 
 quality the author of ' Ecce Homo ' himself, and he has attacked from the 
 Cambridge University pulpit the book ' Natural Religion,' accusing it of 
 considerable vagueness of conception and of considerable misconception of 
 critical points of its own argument. The present book presents the sub- 
 stance of these sermons in the form of a brief essay We would recom- 
 mend our readers to see for themselves how those confusions of thought, 
 by which the school of writers— of whom the autlior of ' Natural Religion ' 
 is an eminent representative— seek to save religion when supernaturalism 
 has disappeared, are exposed. We are certain they will be charmed with the 
 accurate philosophical thinking of Professor Momerie, with his unpretentious 
 display of keen logical reasoning, conveyed in lucid and forcible language, 
 which arrays and adorns it like a well-fitting gsxraQnV—EsTcdale Advertiser. 
 
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 vanced thinker." — Christian Union. 
 
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 And all Booksellers. 
 
V. 
 
 AGNOSTICISM. 
 
 Fourth Edition. Crown 8vo, 5s, 
 
 " To readers who do not demand that 'the scheme of salvation in its ful- 
 ness ' should be enunciated in every sermon, this volume, which is happily 
 free from rhetoric, and for the most part from any ostentation of the reading 
 which it indicates, will be interesting from its acuteness, learning, and in- 
 sight." — Saturday Review. 
 
 "This is a really good book. It is profound in thought, large and com- 
 prehensive in view, liberal in spirit, and delightfully clear and simple in 
 style. We wish that theologians and philosophers in general would write in 
 
 Professor Momerie's manner Following the chapters on Agnosticism, 
 
 there are ten other chapters on the book of Ecclesiastes. They form an ad- 
 mirable and scholarly analysis of that strange and melancholy book."— T^e 
 Inquirer. 
 
 " We are thankful for so masterly, so comprehensive, and so complete a 
 vindication of the principles of Christian Theism, with its powerful refuta- 
 tion of the main positions of Agnosticism. The book meets a real and wide- 
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 well-chastened style, as well as his deep religiousness, which will, no doubt, 
 after a time assume a more positively evangelical form, eminently adapt 
 him to be a teacher to his generation. He has freed himself, by we know 
 not what process, from many of the prejudices of the older schools ; but he 
 can search into the very soul of unbelieving sophistry, and the spirit of his 
 exhortation is always ennobling and heavenward." — Methodist Times. 
 
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VI. 
 
 PREACHING AND HEARING; 
 
 AND OTHER SERMONS. 
 
 Fourth Edition. Crown 8vo, 5s. 
 
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 thankful."— Literary World. 
 
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 to expect from him, and in addition by a knowledge of men and manners 
 
 not generally associated with philosophical research His literary style 
 
 is another proof, if proof were needed, of the vast resources of the simple 
 Anglo-Saxon." — Fifeshire Journal. 
 
 " His sermons are unlike any sermons we can call to mind."— Guardian. 
 
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 not have to complain of empty pews or inattentive listeners."— iJocfc. 
 
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 And all Booksellers. 
 
VII. 
 
 BELIEF IN GOD. 
 
 Fourth Edition. Crown 8vo, 3s. 
 
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 clearest language, and in this he is eminently successful It is not too 
 
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 mous writer was destined to leave his mark upon the mind of the country : 
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 but the editor, thinking it too abstruse, recommended considerable altera- 
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 OF THK 
 
 UNIVEB I 
 
VIII. 
 
 INSPIRATION; 
 
 AND OTHER SERMONS. 
 
 Second Edition. Crown 8vo, 5s. 
 
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 declared that it would be difficult to maintain the authority of Christ as a 
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 and not in the sixth century b.c. Statements of this kind are as deplorable 
 
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 the relations of science and criticism to the Scriptures has been adopted by 
 Professor Momerie in his new volume." — Christian World. 
 
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 He is a Broad Churchman of the Broad Churchmen. But his very breadth 
 and catholicity of view, the unswerving steadfastness of his search after 
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