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Cornell University Library 
 
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 The basis of religion 
 
 „ 3 1924 031 432 424 
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Cornell University 
 Library 
 
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 tine Cornell University Library. 
 
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 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924031432424 
 
THE BASIS OF EELIGION 
 
"We Live bt Admieation." 
 
 — Motto of 'Natural Beligimi.' 
 
THE BASIS OF RELIGION 
 
 BEING AN 
 
 EXAMINATION OF "NATUKAL EELIGION" 
 
 '' -j/by the 
 EEV. A.^ W: MOMEEIE, M.A., D.Sc. 
 
 LATE FELLOW OF ST JOHN'S COLLEGE, CAMBRIDGE; 
 
 PROFESSOR OF LOGIC AND METAPHYSICS 
 
 IN KINO'S COLLEGE, LONDON 
 
 SECOND EDITION 
 
 WILLIAM BLACKWOOD AND SONS 
 
 EDINBURGH AND LONDON 
 
 MDCCCLXXXVI 
 
 @ 
 
/'^CORNELL 
 
 UNIVERSITY 
 ^.LIBRARY 
 
PEEFACE TO THE SECOND EDITION. 
 
 The substance of the following Essay I delivered, 
 as Select Preacher, before the University of 
 Cambridge. As the sermon-form, however, was 
 not necessary to the argument, and as many 
 persons on principle avoid reading sermons, it 
 appeared advisable to publish it in its present 
 shape. 
 
 I should like to take this opportunity of say- 
 ing that for the author of ' Ecce Homo ' I shall 
 always feel the deepest reverence and gratitude. 
 I am not, of course, bliud to the literary charm 
 and other excellencies of ' Natural Eeligion.' 
 But in spite of its fascination, it appears to me 
 exceedingly faulty in argument, and to some 
 extent even pernicious in tendency. Pernicious 
 for this reason : let us once be persuaded that 
 the negative theories of modern science are com- 
 
vi Preface. 
 
 patible with religion, and we lose the strongest 
 motive for that re-examination of the grounds 
 on which the theories rest, which is the crying 
 want of the present day. Whereas, on the con- 
 trary, if it be seen that these negative views 
 divest the universe of all beauty, and make wor- 
 ship in this life and hope for the next utterly 
 impossible, there will be less danger of their 
 being accepted with undue haste and on insuf- 
 ficient evidence. 
 
 I should also like to take this opportunity of 
 saying I cannot but feel very strongly that much 
 time and scholarship and ability are being at 
 present wasted by theologians. Work which is 
 useful enough in one age becomes often perfectly 
 futile in the next. Modern science conceives 
 that it has disproved the existence of the soul 
 and of the Deity. Now nothing can show that 
 a Being, whom there is no reason to suppose 
 existent (viz., God), has done anything to reveal 
 Himself to another being, whom there is every 
 reason to suppose non-existent (viz., the human 
 soul). Of what use, then, to those who are 
 imbued with the new ideas — and the number of 
 such persons is increasing with tremendous 
 rapidity — are treatises on the authorship of the 
 
Preface. vii 
 
 Fourth Gospel, or on the credibility of miracles, 
 or on minute points of Biblical exegesis ? Those 
 who wish to do anything for the continuance of 
 religion upon earth, should devote the best of 
 their energies to the task of proving that our 
 common experience, if we look deeply enough 
 into it, contains supersensible, and therefore 
 supernatural, elements — elements which may 
 form a rational basis for a rational theology. 
 
 A. W. M. 
 
 King's College, London. 
 
CONTENTS. 
 
 CHAP. PAGE 
 
 INTRODUCTION, . . ... 1 
 
 I. IMMORTALITY, .... .13 
 
 II. THE NEW GOD, ... .27 
 
 ni. THE NEW FAITH, . ... 41 
 
THE BASIS OF EELIGION. 
 
 INTEODUCTION. 
 
 The author of ' Ecce Homo ' has been called, and 
 I think justly, the interpreter of the age to itself. 
 His writings, those at least which come from him 
 in his prophetic or religious character, possess a 
 peculiar solemnity and importance. No book, I 
 believe, ever did so much as ' Ecce Homo ' to 
 broaden and deepen men's views of Christianity. 
 A certain philanthropic, but uncritical, earl de- 
 clared it at the time to be the vilest book ever 
 vomited from the jaws of hell. It would be 
 nearer the mark to call it the noblest book ever 
 issued from the precincts of heaven. Thousands 
 of men and women in the present day, I ima- 
 gine, understand the Saviour better and love 
 Him more because of what that book has taught 
 them. The representation it offers of the life 
 and work of Christ satisfies at once their reason 
 
2 The Basis of Religion. 
 
 and their heart. It seems the very view towards 
 which they had been unconsciously groping. 
 
 In ' Ecce Homo' the writer discussed Christian- 
 ity mainly as it bore upon the present life. But 
 he promised a second part, in which he would 
 deal with it in its bearing upon a future state. 
 Seventeen years passed by, however, and the 
 second part was not forthcoming ; when, just as 
 we had begun to think he had withdrawn him- 
 self for ever from the region of theology, this 
 new book was announced. One could guess 
 from the title that this was not the promised 
 second part of ' Ecce Homo,' but one could not 
 guess the precise object of the writer; and a 
 great many persons seem to have been unable to 
 divine his purpose even from a perusal of the 
 book itself. Some of the reviewers gave us to 
 understand that the author of ' Ecce Homo ' had 
 completely changed his views, that he had adopted 
 the extremest scepticism of modern science, and 
 that his last work was intended to justify his 
 conversion to the ranks of materialism. And 
 yet the following sentence occurs near the be- 
 ginning of the first chapter : — 
 
 " Let us put religion by the side of science in its latest 
 most aggressive form, witli tlie view not of trying the 
 question between them, but simply of measuring how 
 much ground is common to both." 
 
 Since, however, this explicit statement had 
 been misunderstood, the author wrote a short 
 
Introduction. 3 
 
 preface to the second edition, in whicli he 
 explained himself more fully as follows: — 
 
 " If it distresses any one to think that I personally aban- 
 don all that the extreme school call in question, certainly 
 he may console himself. ... In general the negative 
 view is regarded in this book no otherwise than as I find 
 it to be regarded by most of those to whom the book is 
 principally addressed — viz., as a fashionable view difficult 
 for the moment to resist, because it seems favoured by 
 great authorities, a view therefore concerning which, how- 
 ever unwillingly, we cannot help asking ourselves the 
 question, What if it should turn out to be true ? But if I 
 were asked what I myself think of it, I should remark, 
 that it is not the greatest scientific authorities who are so 
 confident in negation, but rather the inferior men, who 
 echo their opinions but who live themselves in the atmo- 
 sphere not of science but of party controversy. . . . 
 
 " I find, however, that some readers have held that I 
 must be taken to admit whatever in this book I do not 
 undertake to refute, and have drawn the conclusion that 
 I consciously reject Christianity ! Others have understood 
 me to confess that on the questions at issue between reli- 
 gion and science I have nothing to say, a confession which 
 I never meant to make. ... I have always felt, and 
 feel now as much as ever, that my views are Christian. I 
 am surprised that any one can question it." 
 
 So much for our author's personal opinions. 
 The real gist of his last book is this — It is 
 engaged with the attempt to answer two ques- 
 tions : (1) Are the negative views of modern 
 science compatible with any kind of religion ? 
 and (2) if so, what are the characteristics of that 
 religion ? 
 
4 The Basis of Religion. 
 
 A large number of eminent modern scientists 
 reject, as every one knows, supernaturalism in 
 all senses of the word. They not merely disbe- 
 lieve in miracles, but they deny, or at any rate 
 they say there is no reason for affirming, either 
 the existence of God or the immortality of the 
 soul. In fact, they maintain that the only soul 
 we can know anything about is a soul indistin- 
 guishable and inseparable from brain. The word 
 immortality is sufficient to sum up the differences 
 between Christianity and this kind of negative 
 science. The soul cannot be immortal if it be 
 identical with a brain that is mortal : and again, 
 if there be no immortality there is no God ; for 
 the present world regarded as a system complete 
 in itself is cruel and unjust. Conversely, if the 
 soul be immortal, it must be a spiritual some- 
 thing separable from brain ; and the discovery of 
 such a non-material principle within ourselves is 
 the first step towards the discovery of a God in 
 Nature. So that, as I said, the word immortality 
 may be taken as summing up the points at issue. 
 The Christian believes in immortality ; the 
 modern negative scientist does not. In spite of 
 this discrepancy, however, our author proposes 
 to inquire whether there are not beliefs common 
 to the two classes which can be properly called 
 religious. 
 
 " It would certainly be hard enough to show that the 
 present strife between Christianity and science is one in 
 
Introduction. 5 
 
 whicli insignificant differences are magnified by the ima- 
 gination of the combatants. The question is nothing less 
 than this, whether we are to regard the grave with assured 
 hope, and the ties between human beings as indissoluble 
 by death ; or, on the other hand, to dismiss the hope of a 
 future life as too doubtful to be worth considering, even if 
 not absolutely chimerical. No reasoning can make such a 
 difference into a small one. But even where the differ- 
 ences are so great, it may still be worth while to call 
 attention to the points of agreement. If there is some 
 truth, however small, upon which all can agree, then there 
 is some action upon which all can unite ; and who can tell 
 how much may be done by anything so rare as absolute 
 unanimity ? Moreover, if we look below the surface of con- 
 troversy, we shall commonly find more agreement and less 
 disagreement than we had expected. Agreement is slow of 
 speech and attracts little notice, disagreement has always 
 plenty to say for itself. Agreement utters chiefly platitudes 
 and truisms. And yet, though platitudes and truisms do 
 not work up into interesting books, if our object is to ac- 
 complish something for human life, we shall scarcely find 
 any truth serviceable that has not been rubbed into a tru- 
 ism, and scarcely any maxim that has not been worn into a 
 platitude. Let the attempt then be made for once to apply 
 this principle in the greatest and most radical of all contro- 
 versies." ^ 
 
 In other words, let us inquire if there be such a 
 thing as a purely natural religion, — a religion 
 that does not involve any admixture of super- 
 natural elements. 
 
 Now it is a very suggestive fact that this work 
 upon ' Natural Eeligion ' should have taken the 
 place of ' Ecce Homo.' The " interpreter of the 
 ip. 4. 
 
6 The Basis of Religion. 
 
 age to itself," instead of writing, as he had pro- 
 mised, about the bearing of Christian theology 
 on a future state, discusses the characteristics of 
 a religion in which a future state is ignored. 
 The growing prevalence of the negative views 
 must have pressed very heavily on his heart. It 
 has turned his thoughts — not his opinions, he 
 distinctly tells us it has not changed them — but 
 it has turned his thoughts into a totally new and 
 unexpected channel. And there can be no doubt 
 that the materialistic views are spreading far and 
 fast. The few who take the lead in science, it 
 is true, have not adopted them. Some years ago 
 Mr Proude made the assertion that the foremost 
 scientists had gone over in a body to the ma- 
 terialistic camp. But this was conclusively 
 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 
 WiUiam Thomson — who were all at that time 
 alive. " Surely," says Professor Tait, " there are 
 no truly scientific thinkers in Britain more ad- 
 vanced than these ; and each and all of them, 
 when opportunity presented itself, have spoken 
 in a sense altogether different from that implied 
 by Mr Proude." The fact is, Mr Proude was 
 probably thinking of men like the late Professor 
 Clifford, Huxley, Bain, Herbert Spencer, Frederic 
 
Introduction. 7 
 
 Harrison, or John Morley. These are the men 
 who instruct the masses. Owing to their popular 
 style of writing or of lecturing, they enjoy a 
 more extensive influence than others who lank 
 higher as original investigators. 
 
 l^ow these men, though differing from one 
 another in some important respects, are all more 
 or less the apostles of negation. The late 
 editor of the ' Fortnightly ' feels certain that 
 there is not, and cannot be, a God — so cer- 
 tain that he always writes the word with a 
 little "g." Cliflford, too, used to say he felt 
 convinced, that if there were a God, the divine 
 brain must long ago have been discovered in the 
 course of our physical researches. Huxley and 
 Spencer, on the other hand, so far from being 
 dogmatic atheists, would be rather, according 
 to our author, devout and eminent theists. 
 They often speak eloquently of the great Power 
 which is not ours, and they write it with a capital 
 " P." Herbert Spencer, in his ' First Principles,' 
 tries, like the author of the book we are examin- 
 ing, to bridge over the gulf between Eeligion and 
 Science, and attempts to prove the existence of 
 some Infinite Being, for whom he coins the name 
 " Unknowable." Again, the popular writers and 
 speakers, who, as I said, are the real teachers of 
 the people, are not all professed materialists ; 
 indeed many of them would feel as much offended 
 at being so called as they would at being desig- 
 
8 The Basis of Religion. 
 
 nated spiritualists. But they all agree in two 
 points — viz., in the denial of the soul and of 
 God, in the common acceptation of those terms. 
 They all agree in regarding consciousness as a 
 mere function of brain. They all refuse to admit 
 that our mental experience requires any non- 
 material principle, such as we understand by the 
 term soul or spirit.'' They would all subscribe 
 the dictum of Professor Bain, — "the ego is a 
 pure fiction coined from nonentity." In the 
 opinion of all of them, therefore, immortality 
 must be impossible; for if the soul be a pure 
 fiction, a mere figment of the brain, it must dis- 
 solve with the brain's dissolution. These writers, 
 therefore, are all at one in the denial of a sep- 
 arable soul. And secondly, we find the same 
 unanimity among them in regard to the Christian 
 conception of God. They all agree that the ap- 
 pearances of design in Nature do not imply any 
 designing mind, but that they are sufficiently 
 accounted for by the atomic theory and by 
 natural selection. Further, they maintain that 
 since consciousness, personality, and benevolence 
 are always in our experience connected with a 
 nervous system, it is nothing less than gross 
 
 1 In the 'First Principles,' Herbert Spencer might appear 
 vaguely to admit some such entity, but in the ' Psychology ' it 
 is dogmatically denied. His curious and vacillating teaching, 
 in regard to the finite and infinite ego, I have examined in 
 ' Belief in God, ' chap. iii. 
 
Introduction. 9 
 
 anthropomorpliism to attribute any such charac- 
 teristics to the Power which is not ours. If 
 we must call it God, we should remember it is 
 an Unknown God. There is one thing, and one 
 alone, which we can discover about it — viz., that 
 it is infinitely stronger than ourselves. 
 
 These are the opinions which, by means of 
 reviews, pamphlets, text -books, and popular 
 treatises, are being disseminated throughout the 
 length and breadth of the land. They are becom- 
 ing every day more popular, both among men of 
 the highest culture at the universities, and also 
 among men of no culture, such as your agnostic 
 shoemakers and weavers. The other day we 
 were informed in the newspapers that Mr Herbert 
 Spencerwas entertained at a banquet in 'Sew York. 
 " There were over a hundred gentlemen present, 
 comprising presidents of colleges, scientific men, 
 authors, clergymen, and journalists of note." In 
 the toast of the evening it was said to Mr 
 Spencer, " We recognise in your knowledge, 
 greater comprehensiveness than in any other 
 living man, or than has been presented by any 
 one in our generation." There are hundreds and 
 thousands in Great Britain to-day who would say 
 the same. And the spread of agnostic philo- 
 sophy, during the last fifty years, has been (to 
 say the least) not less rapid on the Continent 
 than in English-speaking countries. An enor- 
 mous influence has been exercised by De Tracy, 
 
lo The Basis of Religion. 
 
 Volney, Garat, Fourier, and Emile de Girardin, 
 in France; and by Moleschott, Vogt, Biichner, 
 and Haeckel in Germany. 
 
 The purpose of our author, then, in ' Natural 
 Eeligion,' would appear to be a highly laudable 
 purpose. Since the negative views are spreading 
 so quickly, and seem likely before long to be 
 very generally adopted, it would, of course, con- 
 sole us to find that even then things would not 
 be so very bad — that even then men would still 
 have a religion and a God. This is the task 
 which our author has set himself. And if suc- 
 cessfully accomplished, besides being a source of 
 consolation, it might have been eminently ser- 
 viceable in another and more important way. 
 At present Christianity and science are regarded, 
 by the majority of partisans on both sides, as 
 absolutely antagonistic. And since science seems 
 to be steadily gaining adherents and becoming 
 stronger, and Christianity to be steadily losing ad- 
 herents and becoming weaker, before long, it may 
 be, science will assert itself, and make a clean 
 sweep of Christianity, and indeed of all religion. 
 Such a revolution, as our author justly observes, 
 would endanger the very foundations of society. 
 Instead, therefore, of this fierce conflict between 
 religionists and scientists, there should be, he 
 says, a grand coalition of all who are serious on 
 both sides.^ 
 
 1 P. 232. 
 
Introduction. 1 1 
 
 " Among men wlio profess alike to be materialists one 
 is found excommunicating the other, shrinking from him 
 with the horror of a Pharisee for a publican, and even 
 pitying him with the pity of an apostle for a heathen. 
 These feelings not only appear to have the nature of re- 
 ligion, but they are in no degree weak or faint. On the 
 contrary they are fresh, and easily become violent. They 
 by no means appear to be the mere survival of an extinct 
 system of religion, but seem rather capable of becoming 
 the germ of a new system." ^ 
 
 The scientists and the Christians who possess 
 this spirit of earnestness should unite in a eom- 
 mon crusade against their common enemies — 
 against those, viz., who are destitute of earnest- 
 ness ; or, in other words, they should all com- 
 bine to oppose what may be variously expressed 
 as worldliness, secularity, conventionalism, Phil- 
 istinism, stupidity, or selfishness. If the most 
 negative of the scientists would only consider, 
 they would find, he says, that they were in 
 reality religious after all ; that the root of the 
 matter was in them ; that though in words they 
 refused to recognise a God, they did in fact 
 acknowledge one, since they believed, and could 
 not but believe, in something — call it nature, 
 call it law, call it what you please — in obedience 
 to whom alone could be found satisfaction and 
 peace. The eternal law of the universe, he im- 
 agines, may become the basis of a new religion. 
 It should form a bond of union between all ear- 
 1 P. 138. 
 
1 2 The Basis of Religion. 
 
 nest minds who recognise and obey it. Since 
 the scientific conception of law, so far from being 
 anti- Christian, is an essential 'part of the Chris- 
 tian conception of the Deity, scientists and Chris- 
 tians should join hands upon it. Christians, 
 instead of anathematising men of science, should 
 recognise in them co-worshippers of God. And 
 scientists, instead of attempting to destroy Chris- 
 tianity and the Church, should adopt the exist- 
 ing ecclesiastical organisation, revivify it with 
 their own scientific enthusiasm, and use it as an 
 instrument for missionary enterprise at home 
 and abroad — as an instrument for the steady 
 and continual amelioration of the world. 
 
 A brilliant idea ! — and of course it could not 
 be by our author otherwise than brilliantly dis- 
 cussed. He is so fascinating a writer as to make 
 one understand, and almost excuse, the senti- 
 ment — " Errare malo cum Platone quam cum istis 
 vera sentire." But after all, truth must prevail 
 even over eloquence. He has not proved that 
 modern negative science involves a religion. It 
 never can be proved. In fact it is easy to de- 
 monstrate, even on his own showing, that they are 
 for ever incompatible. In the next chapter I 
 shall attempt to prove the inconceivability of a 
 purely natural religion ; and in the two follow- 
 ing chapters, to confirm this view by a detailed 
 examination of the religion which our author 
 believes himself to have constructed. 
 
CHAPTEE I. 
 
 IMMORTALITY. 
 
 There are two kinds of supernaturalism which 
 ought to have been distinguished, but which, as 
 a matter of fact, are persistently confused by the 
 author of 'Natural Eeligion' : the one is synony- 
 mous with miracles ; the other is not. The 
 word supernatural means, etymologically, that 
 which is beyond nature ; for when it was in- 
 vented, men had a notion that the proper dwell- 
 ing-place of Deity was somewhere just over the 
 firmament, or otherwise beyond the reach of 
 mortal ken. The gods were supposed to haunt 
 
 " The lucid interspace of world and world, 
 Where pever creeps a cloud, nor moves a wind, 
 Nor ever falls the least white star of snow. 
 Nor ever lowest roll of thunder moans. 
 Nor sound of human sorrow mounts, to mar 
 Their sacred everlasting calm." 
 
 But there is, or at any rate there may be, a 
 supernatural within nature as well as without. 
 
14 The Basis of Religion. 
 
 Hercules and Jupiter, e.g., when they came down 
 to earth, were thought to be no less super- 
 natural than when they remained in Olympus. 
 And we may take more modern illustrations. It 
 is supernaturalism to believe in fate or destiny as 
 an external force, interfering with our volitions, 
 preventing us from willing except in certain pre- 
 determined ways ; it is also supernaturalism to 
 believe in the will itself as an internal force, as 
 the faculty of a soul which. is spiritual, divine, 
 and immortal. It is supernaturalism to believe 
 that God occasionally interferes with the ordinary 
 course of Nature ; it is also supernaturalism to 
 recognise divine meanings and purposes, in com- 
 mon objects and events. There is, then, an 
 ordinary and an extraordinary supernaturalism. 
 By extraordinary supernaturalism we are to un- 
 derstand interferences with, departures from, the 
 customary course of things, — or in one word, 
 miracles. By ordinary supernaturalism we are 
 to understand supersensible, non-material exist- 
 ences, manifested through the customary course 
 of Nature — viz., a soul within the brain and a 
 God within Nature — or in one word, immor- 
 tality.^ 
 
 Now it is important to distinguish between 
 these two kinds of supernaturalism, for two rea- 
 
 ' I pointed out on p. 4 why the word immortality might be 
 used as a convenient abbreviation to express the reality of God 
 and the soul. 
 
Immortality. 1 5 
 
 sons. First of all, it is possible to believe in 
 either without believing in both. The Jews ima- 
 gined that God was constantly interfering with 
 the course of Nature ; but as a rule, they had no 
 faith whatever in a future state. Whereas in 
 modern times, many persons who feel perfectly 
 convinced of their own immortality, would be 
 utterly incredulous in regard to the best-authen- 
 ticated miracle. Should it be said that immor- 
 tality is as great a miracle as anything else, I 
 reply — Not so. Miracles are a departure from 
 the ordinary course of Nature ; immortality is a 
 continuance of it. If there be a soul,^ it is 
 something distinct from brain. That is what soul 
 means. And as the brain and the soul are dis- 
 tinct existences during life, there is no violation 
 of law if they remain distinct existences after 
 death. So that it is possible to believe in im- 
 mortality, and at the same time to believe in the 
 absolute unchangeableness of the ordinary course 
 of Nature. 
 
 But secondly, it is important to distinguish 
 between the two kinds of supernaturalism, be- 
 cause, though religion is conceivable without the 
 one, it is not, as I shall endeavour to show, con- 
 ceivable without the other. Miracles form no 
 part of the essence, of religion. God might have 
 existed, and been recognised as existing, even 
 
 1 Some of the reasons which necessitate a helief in a soul or 
 ego, the reader will find on my Essay on Personality. 
 
1 6 The Basis of Religion. 
 
 though He had never once interfered with the 
 customary order of events. In Mohammedanism, 
 as our author justly points out, we have an ex- 
 ample of a religion which exercised a wide, and 
 in many respects a good, influence, without re- 
 lying at all upon the evidence of miracles. Even 
 in Christianity they are at any rate of very 
 secondary importance. 
 
 " Let us imagine," says our author, " all miracles ex- 
 ploded, and the word ' miracle ' itself, except in the sense 
 of a phenomenon as yet unexplained, dismissed to the 
 vocabulary of poetry. Would the word ' miracle,' thus 
 passing out of serious use, carry with it the word ' God ' ? 
 
 " Who does not call to mind those passages in the New 
 Testament in which — so strangely to those whose faith 
 rests on Paley's Evidences — the demand for miracles is 
 treated with contempt? Such passages show that even 
 in a scheme of religion in which miracle plays a consider- 
 able part, it is not regarded as the only mode of divine 
 action, but rather as the sign of some important change in 
 the mode of divine action, some new dispensation. They 
 show that the great founders of Semitic religion wor- 
 shipped rather the God who habitually maintains His laws 
 than the God who occasionally suspends them." ' 
 
 True enough ! But the writer seems to ima- 
 gine, because miracles are not essential to religion, 
 that immortality may be as readily dispensed 
 with. This appears to me the fundamental 
 mistake of the book. Instead of giving us a 
 clear definition as to what he means by super- 
 ip. 81. 
 
Immortality. 1 7 
 
 naturalism, he uses the term vaguely and hesi- 
 tatingly — sometimes for miracles, sometimes for 
 immortality, sometimes for both. He makes no 
 attempt to distinguish between ordinary and ex- 
 traordinary supernaturalism, between a super- 
 natural without and a supernatural within 
 Nature ; between miracles, which are at best 
 but the evidence of a religion, and immortality, 
 which is, as we shall see, its basis. The two 
 subjects cannot properly be discussed together ; 
 but our author persists in confusing them. And 
 much of the plausibility which his book possesses 
 is due to the argumentative advantages arising 
 from this ambiguity. For instance, he says : — 
 
 " I maintain that tlie essential nature of religion is popu- 
 larly misconceived, and that an accident of it — viz., super- 
 naturalism — is mistaken for its essence.^ . . . There is 
 no necessary connection between theology and supernat- 
 uralism." ^ 
 
 This is true enough, self-evidently true, in re- 
 gard to the one kind of supernaturalism ; but it 
 is demonstrably false in regard to the other. 
 Again, he says : — 
 
 " In the residuum left after the elimination of miracle 
 we have . . . something which has all the greatness 
 and sublimity of the old religion. Not morality, but 
 worship ; . . . a principle of life possessing the whole 
 imagination and heart." ^ 
 
 This might be true, if the term miracle were 
 
 1 P. vi, 2d edition. ^ p. 41. « p. 141. 
 
 B 
 
1 8 The Basis of Religion, 
 
 used in its strict and definite sense ; but our 
 author means it to include immortality; and if 
 we eliminate that from the universe, worship, 
 as we shall see, becomes an impossibility. 
 Once more, he says : — 
 
 " It was honestly believed that supernatural occurrences 
 had happened and could be authenticated, and that such 
 occurrences were calculated to throw new light upon the 
 relation of God to man. If this belief was a delusion, 
 theology must learn to confine itself to Nature." "■ 
 
 But, besides supernatural occurrences — viz.. 
 miracles — there are, or at any rate conceivably 
 may be, supernatural existences — viz., the soul 
 and God. In other words, there may be super- 
 natural elements withia Nature itself. Were 
 miracles for ever disproved, it would not follow 
 that there was nothing in the world but matter : 
 it would still be possible that if we looked deeply 
 enough into Nature, we should find it to be in 
 reality supernatural. 
 
 In more than one place, again, our author con- 
 fuses immortality with "future punishments mira- 
 culously announced." But manifestly it is quite 
 possible to believe in a future state, the announce- 
 ment of which has not been attended with any 
 violation of the course of Nature. Plato was a 
 firm believer in immortality, but no one imagines 
 that he had received any miraculous intimations 
 in regard to it. 
 
 ' P. 67. 
 
Immortality. 1 9 
 
 We find the same kind of confusion, too, when 
 our author comes to inquire, What is the essen- 
 tial meaning of the word " God " ? Is the old 
 theological view, he asks, exhaustive or not ? 
 
 " Is it all summed vip in the three propositions that a 
 Personal Will is the cause of the universe, that that Will 
 is perfectly henevolent, that that Will has sometimes in- 
 terfered by miracles with the order of the universe ? " ^ 
 
 Our author fails to perceive that these propo- 
 sitions do not stand on the same footing. We 
 can conceive of a Deity who never interfered with 
 the uniformity of Nature; but we cannot look 
 upon any being as God, unless we can regard 
 him as possessing benevolence, and so much of 
 personality, at least, as benevolence implies. 
 
 Curiously enough this is acknowledged by our 
 author in one of those singular contradictions in 
 which the book abounds. In comparing the 
 growth of the modern spirit to the progress of 
 a human being from youth to manhood, he 
 says : — 
 
 " Manhood differs from youth, not merely in having 
 recovered something which youth had parted with [viz., 
 cheerfulness], hut also in having gained something un- 
 known both to youth and childhood. Beyond the forms 
 of nature and the ideal of moral goodness there remains 
 another discovery to be made, the recognition of a Law in 
 the universe stronger than ourselves and different from 
 ourselves, and refusing to us not only the indulgence of 
 
 ' P. 13. 
 
20 The Basis of Religion. 
 
 our desires, but also, as we learn slowly and with painful 
 astonishment, the complete realisation of our ideals. It is 
 not in the time when we are forming those ideals that it 
 is possible for us to recognise the limitation imposed by- 
 Nature upon the fulfilment of them, and yet until we can 
 make the recognition we shall be liable to constant mis- 
 take and disappointment. The special advantage of man- 
 hood over youth lies in this recognition, in the sense of 
 reality and limitation. Youth is fantastic and Utopian 
 compared to manhood, as it is melancholy compared both 
 to manhood and childhood. . . . 
 
 " ' All things are possible to him that believeth,' is a 
 glorious formula of philanthropic heroism ; the mistake of 
 the Church, as the mistake of young men, is to treat it as 
 literally and prosaically true. 
 
 " Another maxim has to be learned in time, that some 
 things are impossible, and to master this is to enter upon 
 the manhood of the higher life. But it ought not to be 
 mastered as a mere depressing negation, but rather as a 
 new religion. The law that is independent of us and that 
 conditions all our activity is not to be reluctantly acknow- 
 ledged, but studied with absorbing delight and awe. 
 
 " This assuredly is the transition which the world is 
 now making. It is throwing off at once the melancholy 
 and the unmeasured imaginations of youth ; it is recover- 
 ing, as manhood does, something of the glee of childhood, 
 and adding to that a new sense of reality. Its return to 
 childhood is called Benaissance, its acquisition of the sense 
 of reality is called Science. We may be glad of both. 
 
 " Nevertheless, the analogy that we have been pursuing 
 will suggest to us that the victory of the modern spirit 
 would be fatal if pressed too far, as indeed it is essentially 
 a melancholy triumph, and that the youth of humanity, 
 crushed out too ruthlessly, would have a still more irresist- 
 ible Renaissance than its childhood. The sense of reality 
 
Immortality, 2 r 
 
 gives new force when it comes in to correct the vagueness 
 of our ideals ; this is manhood ; but when it takes the 
 place or destroys the charm of them, this is the feebleness 
 of old age. Healthy manhood must continue to savour of 
 its youth as of its infancy, to be enthusiastic and tender as 
 well as to be buoyant. It must continue to hope much 
 and believe much ; we praise caution and coolness in a 
 youth, but a few stages on these qualities cease to seem 
 admirable, and the man begins to be praised for the oppo- 
 site qualities, for ardour, for enthusiasm — in short, for being 
 still capable of that of which youth is only too capable. 
 But in the individual we regard this persistent vitality as 
 only possible for a time. Old age sets in at last, when, if 
 enthusiasm still survive, it is not so much a merit as a kind 
 of pnodigy. Is Humanity to verify the analogy in this re- 
 spect also ? When we have learnt to recognise the limita-. 
 tions imposed on us, that we cannot have everything as 
 our enthusiasm would make it, and that if our ideals are 
 to be realised in any considerable measure it must be by 
 taking honest account of the conditions of possibility ; 
 when we have gone so far, are we to advance another step 
 and confess that the conditions of possibility are so rigor- 
 ous that most of our ideals must be given up, and that, in 
 fact, humanity has little to hope or to wish for ? It need 
 not be so, if, as was said above, the service of Necessity may 
 become freedom instead of bondage, if the Power above us 
 which so often checks our impatience and pours contempt 
 on our enthusiasms can be conceived as not necessarily 
 giving less than we hope for because it does not give pre- 
 cisely what we hope for, but perhaps even as giving in- 
 finitely more. On this hypothesis humanity may preserve 
 the vigour of its manhood. Otherwise, if reality, when we 
 acquire the power of distinguishing it, turns out not merely 
 different from what we expect but much below what we 
 expect ; if this universe, so vast and glorious in itself, 
 proves in relation to the satisfaction of our desires narrow 
 
2 2 The Basis of Religion. 
 
 and ill-furnislied., if it disappoints not only our particular 
 wishes but the very faculty of wishing by furnishing no 
 sufficient food, then humanity has also its necessary old 
 age. And if its old age, then surely that which lies be- 
 yond old age. We must not merely give up the immor- 
 tality of the individual soul — which some have persuaded 
 themselves they can afford to give up — but we must learn 
 to think of humanity itself as mortal." We must abandon 
 ourselves to pessimism." ' 
 
 According, then, to our author, if we are to 
 escape pessimism, if we are to have a religion 
 and a God, it is necessary that we regard the 
 Power above us as not giving us less than we 
 hope for, but rather as giving us infinitely nfore. 
 To regard it in this way, I need hardly point out, 
 is to regard it as benevolent and personal ; for 
 we cannot conceive of an unbenevolent and im- 
 personal being thwarting us for a time, in order 
 to do in the end " exceeding abundantly above 
 all that we can ask or think." And further, 
 according to the author, if we are to avoid pes- 
 simism, if we are to have a religion and a God, — 
 it is necessary that we believe in the ultimate 
 realisability of our ideals. Now man finds him- 
 self endowed with two ideals, an ideal of happi- 
 ness and an ideal of perfection, neither of which 
 is ever realised on earth. As to the first — the 
 ideal of happiness — some of us may be scarcely 
 fair judges. We are apt to exaggerate the pleas- 
 antness of existence. "We have been surrounded 
 
 ' Pp. 152 ct seq. 
 
Immortality. 23 
 
 from our cradles with all the comforts which 
 money could procure. We have scarcely had a 
 wish that was not gratified. We seldom suffer 
 any sort of pain. The prizes of life are, or will 
 be, ours. Kindness and affection are unceasingly 
 lavished upon us. We are more or less accus- 
 tomed to be petted, caressed, and idolised. Yet, 
 perchance, even we may be doubtful as to 
 whether we can call ourselves happy. At any 
 rate our happiness, if happiness it be, is not the 
 restful satisfaction of our ideal. And we must 
 remember that to immense numbers of our fellow- 
 creatures life is infinitely sad. To many it is 
 a struggle for bare subsistence ; a struggle mon- 
 otonous, uninteresting, disappointing, wearisome. 
 There have been, and are, and will be, a vast mul- 
 titude to whom the word love is an unmeaning 
 term. Does not your heart ache for that vast 
 procession of the unloved, whose life-path lies 
 through dreary desert wastes, where the flowers 
 of affection never bloom ? " Somewhere, some- 
 where," as Oliver Wendell Holmes passionately 
 remarks, " love is in store for them ; the universe 
 must not be allowed to fool them so cruelly." 
 Yes ! somewhere there must be compensation for 
 the unsatisfied yearnings of earth. If not, 
 humanity is a contemptible failure, and its 
 Creator is unworthy of the name of God. 
 
 Similarly in regard to our ideal of perfection. 
 Some of us, again, may be inclined to underrate 
 
24 The Basis of Religion. 
 
 the moral difficulties of life. We were carefully 
 nurtured in our childhood ; shielded from every- 
 thing that could degrade, surrounded with every- 
 thing that would ennoble. We have been highly 
 educated. All the literature of the world, every 
 country of the globe, is within our reach. There 
 is no end to the culture which we may easily 
 acquire. All our associations are such as tend 
 to stimulate the higher faculties, and to develop 
 in us an exalted type of manly. Christian char- 
 acter. But we must not forget how many there 
 are at the other end of the scale, whose sur- 
 roundings from the cradle to the grave are so 
 filthy and degrading that for them in this life 
 moral depravity is an inevitaMe necessity. And 
 for the favourably circumstanced, as for the 
 unfavourably, perfection is quite unattainable on 
 earth. In fact, the more progress we make the 
 more conscious we become of our distance from 
 the goal. Moreover, in striving for the moral 
 welfare of our fellows we are disappointed and 
 discouraged, no less than in striving for our own. 
 We accomplish little or nothing ; life is so short, 
 and the obstacles to be contended with so great. 
 You remember the touching soliloquy in Tenny- 
 son's " Passing of Arthur " : — 
 
 " O me ! for -why is all around us here 
 As if some lesser god had made the world 
 And had not force to shape it as he would 1 
 
Immortality. 2 5 
 
 Perchance because we see not to the close. 
 For I, being simple, thought to work His will, 
 And have but striven with the sword in vain ; 
 And all whereon I leaned, in wife and friend, 
 Is traitor to my peace, and all my realm 
 Reels back into the beast and is no more. 
 My God, Thou hast forgotten me in my death ; 
 Nay, God my Christ, I pass, but shall not die." 
 
 Yes; he, and such as he, cannot perish. If 
 death made an end of them for ever, then, I say 
 again, humanity would be a contemptible failure, 
 and its Creator would not deserve the name of 
 God. If we are to escape pessimism and have 
 a religion, it is necessary for us to believe, says 
 our author, "that the Power which checks and 
 thwarts us intends to give us in the end not less 
 than we had hoped for, but rather infinitely 
 more." Is it giving us infinitely more, when 
 we have such a passionate longing for immortal- 
 ity, to answer it by annihilation ? Is it giving 
 us infinitely more, when we have yearned and 
 struggled for perfectipn, to cut us off before it 
 can possibly be achieved ? Is it giving us in- 
 finitely more, to turn to destruction the whole 
 human race, when so many of them have never 
 tasted the cup of happiness, when so many of 
 them could not but be vile ? 
 
 If this world be not complete in itself, but 
 only a part of a larger system, if this life be 
 merely a discipline and preparation for a better, — 
 then it is conceivable that misery and inequality 
 
26 The Basis of Religion. 
 
 may be but the necessary means to an infinitely 
 glorious end, and that our light affliction, which 
 is but for a moment in comparison with the 
 eternity before us, will work out a far more ex- 
 ceeding weight of glory than could ever other- 
 wise have been ours. But if this world be a 
 system complete in itself, if this life is not to be 
 followed by another, if hopes are born only to be 
 blighted, yearnings roused only to be crushed, 
 beings created only to be destroyed, — then the 
 Author of Nature is either very wicked or very 
 weak. If he had skill he had not love ; if he 
 had love he had not skill. Either he does not 
 desire the wellbeing of his creatures or he could 
 not accomplish it. A being like that, is, of course, 
 no object for worship. He deserves only pity or 
 execration — ^pity if such a world is the best he 
 could make, execration if it is not. God and 
 immortality stand or fall together. Those only 
 can worship who feel in their heart of hearts, 
 
 " Though Sims stand stilf and time be o'er, 
 We are, and shall be, evermore." 
 
27 
 
 CHAPTEE II. 
 
 THE NEW GOD. 
 
 Eeligion our author describes as absorbing con- 
 templation — some spiritual object more necessary 
 than livelihood, more precious than fame.^ 
 
 " Without some ardent condition of the feelings religion 
 is not to be conceived, and it has been defined here as 
 habitual and regulated admiration ; if the object of such 
 admiration be unworthy, we have a religion positively bad 
 and false — if it be not the highest object, we have an inade- 
 quate religion ; but irreligion consists in the absence of 
 such habitual admiration, and in a state of the feelings not 
 ardent, but cold and torpid." ^ 
 
 Such a bad or false religion, he admits, is more 
 properly called superstition. 
 
 " In comparing religions in order to discover their com- 
 mon property, it has always been tacitly assumed that there 
 is a species of religion which is noble, and that our concern 
 was with this alone. But assuredly there is also a species 
 of religion which is bad intrinsically, and yet is of such 
 
 I P. 108. 2 P. 129. 
 
23 The Basis of Religion. 
 
 common occurrence that it might almost lay claim to 
 determine the sense which should be given to the word 
 religion. Eeligion has been regarded here as the link of 
 feeling which attaches man habitually to something out- 
 side himself, and it has been assumed that this feeling is 
 always of the nature of admiration and love. But as a 
 matter of fact, it is quite as often of the nature of terror. 
 If we chose to describe religion as a nightmare eternally 
 troubling man's repose, depressing all his powers with 
 slavish dread and tempting him to terrible crimes under 
 the name of expiations, history would no doubt amply 
 bear us out. But on the whole, in the modern world the 
 better aspect of religion has vindicated itself. The word 
 is now more , naturally used in a good sense. It is no 
 longer convertible with superstition. We recognise that 
 men have at times a vision of something mighty and 
 horror-striking which makes them grovel in the dust, and 
 that this is superstition ; but that they have also, at other 
 times, a vision of something as glorious as it is mighty, and 
 that this is religion." i 
 
 Now it is important to bear in mind this dis- 
 tinction of our author's, because if we hold him 
 to it, we shall see that he has only succeeded in 
 constructing a new superstition. 
 
 ^ P. 238. He adds what seems to be at first sight a saving 
 clause ; — 
 
 " Nevertheless, though we can thus distinguish in thought 
 religion from superstition, we cannot always prevent them 
 from being intricately mixed together in fact. It has rarely 
 been found possible to extract from religion the nobler element, 
 so as to escape suffering at the same time from its wasting 
 influence. Not only in Tauris or in Mexico, but here in 
 England, religion has been and is a nightmare, and those who 
 flatter themselves that they have shaken off the horror find a, 
 colder, more petrifying incubus, that of Annihilation, settling 
 
The New God. 29 
 
 Let us now inquire what are the character- 
 istics of the new God — the God of the so-called 
 Natural Eeligion — who is to excite in us an 
 ardent condition of the feelings ; to keep us in 
 a state of absorbing contemplation ; to be re- 
 garded as more necessary than livelihood, more 
 precious than fame ; to become, in a word, the 
 object of our habitual admiration or worship. 
 
 " If, on the one hfind, the study of Nature be one part 
 of the study of God, is it not true, on the other, that he 
 who believes only in Nature is a theist, and has a theo- 
 logy? Men slide easily from the most momentous con- 
 troversies into the most contemptible logomachies. If 
 we will look at things, and not merely at words, we shall 
 soon see that the scientific man has a theology and a God 
 — a most impressive theology, a most awful and glorious 
 God. I say that man believes in a God who feels himself 
 in the presence of a Power which is not himself and is im- 
 measurably above himself — a Power in the contemplation 
 of which he is absorbed, in the knowledge of which he 
 finds safety and happiness. And such now is Nature to 
 the scientific man. I do not now say that it is good or 
 satisfying to worship such a God, but I say that no class of 
 men since the world began have ever more truly believed 
 in a God, or more ardently, or with more conviction, 
 
 down upon them in its place, so that one of them cries out, 
 Oh I repretids ce Men, gouffre, et rends-nous Satan. " 
 
 This, however, is only another way of saying that the term 
 "religion" has frequently been applied to what ought to 
 have been called "superstition." The same object cannot 
 possibly be both inspiring and depressing to the same person 
 at the same time, cannot possibly call forth from him simul- 
 taneously both horror and love. 
 
30 The Basis of Religion. 
 
 worshipped Him. Comparing their religion in its fresh 
 youth to the present confused forms of Christianity, I 
 think a bystander would say that though Christianity had 
 in it something far higher and deeper and more ennobling, 
 yet the average scientific man worships just at present a 
 more awful, and, as it were, a greater Deity than the aver- 
 age Christian. In so many Christians the idea of God has 
 been degraded by childish and little-minded teaching ; the 
 Eternal and the Infinite and the All-embracing has been 
 represented as the head of the clerical interest, as a sort of 
 clergyman, as a sort of schoolmaster, as a sort of philan- 
 thropist. But the scientific man knows Him to be eternal ; 
 in astronomy, ill geology, he becomes familiar with the 
 countless millenniums of His lifetime. The scientific man 
 strains his mind actually to realise God's infinity. As far 
 off as the fixed stars he traces Him, to a ' distance inexpress- 
 ible by numbers that have name.' Meanwhile, to the the- 
 ologian, infinity and eternity are very much of empty 
 words when applied to the object of his worship. He does 
 not realise them in actual facts and definite computations. 
 " But it is not merely because he realises a stupendous 
 Power that I call the scientific man a theist. A true theist 
 should recognise his Deity as giving him the law to which 
 his life ought to be conformed. Now here it is that the 
 resemblance of modern science to theology comes out most 
 manifestly. There is no stronger conviction in this age 
 than the conviction of the scientific man, that all happi- 
 ness depends upon the knowledge of the laws of Nature, 
 and the careful adaptation of human life to them. . . . 
 Luther and Calvin were not more jealous of the Church 
 tradition that had obscured the true word of God in the 
 Scriptures, than the modern man of science is of the meta- 
 physics and conventional philosophy that have beguiled 
 men away from Nature and her laws. They want to re- 
 model all education, all preaching, so that the laws of 
 Nature may become known to every man, and that every 
 
The New God. 3 1 
 
 one may be in a condition to find his happiness in obeying 
 them. They chafe at the notion of men studying anything 
 else. They behave towards those who do not know Nature 
 with the same sort of impatient insolence with which a 
 Christian behaves towards the worshippers of the Emperor 
 or a Mohammedan towards idolaters. As I sympathise 
 •very partially with the Mohammedan, and not quite per- 
 fectly with the early Christian, so I find the modern scien- 
 tific zeal sometimes narrow and fanatical ; but I recognise 
 that it is zeal of the same kind as theirs— that, like theirs, 
 it is theological. 
 
 "An infinite Power will inspire awe, and an anxious 
 desire to avoid a collision with it. But such awe and fear, 
 it may be said, do not constitute worship ; worship implies 
 admiration, and something which may be called love. 
 Now it is true that the scientific man cannot feel for 
 Nature such love as a pious mind may feel for the God 
 of Christians. The highest love is inspired by love, or 
 by justice and goodness, and of these qualities science as 
 yet discerns little or nothing in Nature. But a very gen- 
 uine love, though of a lower kind, is felt by the contem- 
 plator of Nature. Nature, even if we hesitate to call it 
 good, is infinitely interesting, infinitely beautiful. He 
 who studies it has continually the exquisite pleasure of 
 discerning or half discerning and divining lama; regulari- 
 ties glimmer through an appearance of confusion ; anal- 
 ogies between phenomena of a different order suggest 
 themselves and set the imagination in motion ; the mind 
 is haunted with the sense of a vast unity not yet discover- 
 able or nameable. There is food for contemplation which 
 never runs short ; you gaze at an object which is always 
 growing clearer, and yet always, in the very act of grow- 
 ing clearer, presenting new mysteries. And this arresting 
 and absorbing spectacle, so fascinating by its variety, is 
 at the same time overwhelming by its greatness ; so that 
 those who have devoted their lives to the contemplation 
 
32 The Basis of Religion. 
 
 scarcely ever fail to testify to the endless delight it gives 
 them, and also to the overpowering awe with which from 
 time to time it surprises them. 
 
 " There is one more feeling which a worshipper should 
 have for his Deity, a sense of personal connection, and, as 
 it were, relationship. The last verse of a hymn of praise 
 is very appropriately this — ' For this God is owr God foi* 
 ever and ever ; He will be our guide even unto death.' 
 This feeling, too, the worshipper of Nature has. He can- 
 not separate himself from that which he contemplates. 
 Though he has the power of gazing upon it as something 
 outside himself, yet he knows himself to be a part of it. 
 The same laws whose operations he watches in the uni- 
 verse he may study in his own body. Heat and light and 
 gravitation govern himself as they govern plants and 
 heavenly bodies. ' In Him,' may the worshipper of this 
 Deity say with intimate conviction^' in Him we live and 
 move and have our being.' When men whose minds are 
 possessed with a thought like this, and whose lives are 
 devoted to such a contemplation, say, — ' As for God, we 
 know nothing of Him ; science knows nothing of Him ; 
 it is a name belonging to an extinct system of philosophy;' 
 I think they are playing with words. By what name they 
 call the object of their contemplation is in itself a matter 
 of little importance. Whether they say God, or prefer to 
 say Nature, the important thing is that their minds are 
 filled with the sense of a Power to all appearance iniinite 
 and eternal, a Power to which their own being is insepar- 
 ably connected, in the knowledge of whose ways alone is 
 safety and wellbeing, in the contemplation of which they 
 find a beatific vision." ^ 
 
 You will obseiTe, then, that the new God has 
 four characteristics, which, according to our au- 
 
 1 Pp. 19-23. 
 
■ sThe New God. 33 
 
 th(3r, entitle him to, and insure for him, worship. 
 Filgt, he is ,v infinitely and eternally powerful. 
 Secondly, he gives us the law of our life. Thirdly, 
 he is an interesting study. And fourthly, he is 
 intimately connected with us. 
 
 The first of these characteristics — viz., power 
 — is the .one which is chiefly recognised by mod- 
 ern science, and it is the one on which our author 
 lays the chief stress : — 
 
 " Atheism may also be called childishness, for the child 
 naturally discovers the force within it sooner than the 
 resisting necessity outside. Not without a few falls in the 
 wrestle with Nature do we learn the limits of our own 
 power, and the pitiless immensity of the power that is not 
 ours. But there are many who cannot learn this lesson 
 even from experience, who forget every defeat they suffer, 
 and always refuse to see any power in the universe but 
 their own wills." 1 
 
 To be a theist, then, — to believe in God, accord- 
 ing to him, — is to recognise the pitiless immen- 
 sity of the power that is not ours. Ifow, surely, 
 a moment's reflection will show the incorrect- 
 ness of this view. Power alone will no more 
 make a deity than weight alone will make a man. 
 There is nothing in the universe less beautiful, 
 less glorious, less divine, than power as such. It 
 may, no doubt, be possessed by a god, but it may 
 also be possessed by a fiend. Power ! why, if that 
 were a test of worth, a successful prize-fighter 
 
 ' P. 28. 
 C 
 
34 The Basis of Religion. 
 
 must be regarded as the most excellent of men. 
 Power ! why, a ton of mud could crush the life 
 out of the best of us : is that any reason why we 
 should worship mud ? E"or is infinite power as 
 such any more adorable than finite power. In- 
 finity is not divine. It is an attribute of God, 
 but it is also an attribute of space. Much of 
 our author's description of the former might be 
 applied quite as well to the latter. " The mind 
 is haunted by the sense of a vast unity not yet 
 discoverable ; there is food for contemplation that 
 never runs short ; you gaze on an object which 
 is ever growing clearer, and yet always in the 
 act of growing clearer, presenting new mysteries.'' 
 Shall we, then, fall down in adoration before the 
 idea of space, because it is infinite, and therefore 
 mysterious ? — So that neither power, nor infinite 
 power, are in themselves, or for themselves, ador- 
 able. In fact power, apart from wisdom and 
 goodness — aiid these are precisely the elements 
 which modern science eliminates from the uni- 
 verse — power f&T se is not beautiful, but terrible. 
 The greater the power the more dreadful does it 
 appear, so that infinite power would be infinitely 
 terrific. To see only power in Nature, therefore, 
 is not to find a God. It is " to have a vision of 
 something mighty and horror-striking," which, as 
 our author has rightly told us, is superstition. 
 
 But secondly, the power is recognised as giv- 
 ing us, in the regularity of its operations, the law 
 
The New God. 35 
 
 of our life. Here, at any rate, he thinks we shall 
 find a stimulus to worship : — 
 
 " AtHeism is a disbelief in the existence of God — that ie, 
 a disbelief in any regularity in the universe to which a 
 man must conform under penalties." 1 
 
 Again, he says all beauty, aU glory, is but the 
 presence of law ; ^ and he argues by implication 
 that the converse follows — viz., that all law is 
 the presence of beauty and glory. Now the 
 term law, in science, only means invariable se- 
 quence, customary order of events, the way in 
 which they happen, or in one word — and it is 
 our author's — regularity. He seems to be pos- 
 sessed by the curious delusion that there is 
 something admirable and adorable in mere regu- 
 larity. As if there were not bad regularities as 
 well as good ! Laws, for instance, existed in 
 Thuggee — that remarkable system of garotting 
 which was once so common in India. According 
 to one of these laws, a Thug was bound to strangle 
 any stranger (with certain specified exceptions) 
 whom chance might throw in his way ; and this 
 law was never disobeyed. So that if regularity 
 is to be worshipped, we must worship Thugs. It 
 was wittily said of a very selfish man that he 
 never did a kind action but once, and then he 
 immediately repented of it. Shall we go into 
 raptures over the law of that man's life ? His 
 > P. 27. 2 P. 32. 
 
2,6 The Basis of Religion. 
 
 conduct was regular enough, to be sure, but his 
 sole chance of admiration would have been in 
 occasional irregularities. 
 
 ITor is there anything glorious in the mere 
 fact that a law conditions our activities, and that 
 we must conform to it under penalties. The 
 master's will is the slave's law of life, which con- 
 ditions his activities, and to which he must con- 
 form under penalties. But is that any reason 
 why the slave should regard it "with habitual 
 admiration or worship, as an object more neces- 
 sary than livelihood, more precious than fame " ? 
 What makes a law admirable, if it be admirable, 
 is not the fact that it is. a law, but that its results 
 are good ; not that it conditions our activities, 
 but that it conditions them beneficially. Now, 
 apart from immortality, which modern science 
 denies, the results of natural law are by no 
 means satisfactory. Apart from immortality, 
 man is a failure, the universe a mistake, and the 
 final result of evolution an anti-climax. The law 
 of the universe, then, on this view of it, is not 
 an object for admiration but for disgust. 
 
 But thirdly and fourthly, our author tells us, 
 the power which lays down the law of our life 
 — or in one word. Nature — has two other char- 
 acteristics which compel us to regard it as a 
 God, viz., it is an interesting study, and it im- 
 presses us with a sense of personal relationship. 
 Now these characteristics are inconipa,tible. Na- 
 
The New God. 37 
 
 ture might, no doubt, be an interesting study, if 
 we were not personally related to her, if we 
 watched her altogether from the outside as dis- 
 interested spectators. But according to the teach- 
 ing of modern science, we are not disinterested 
 spectators. There is no spiritual principle within 
 us, different from, and superior to, ITature. We 
 are but small portions of the material world, 
 worked up for the moment into individuals, 
 but destined before long to lose our personality. 
 Just as we have been organised — earth from, 
 earth, dust from dust, ashes from, ashes, so we 
 shall be disorganised — earth to earth, dust to 
 dust, ashes to ashes. And that will be the end 
 of us ! On the modern scientific view, then, 
 Nature ceases to be interesting, and becomes ap- 
 palling. True, we are personally related to her ; 
 but our personal relationship means just this, 
 that in a few short years she will destroy us. 
 
 Dismissing, then, the third and fourth charac- 
 teristics of the new God, as it is evident we have 
 a right to do, there only remains for our worship 
 a great Power which must be conformed to under 
 penalties. Our author will have it that this 
 Power is beautiful and glorious. The new 
 scientific theology, he says, though it denies the 
 Deity the attributes of tenderness and justice 
 and benevolence, presents us "more fascinating 
 views than ever of his eternal beauty and glory." 
 But if we take away the attributes of tender- 
 
3 8 The Basis of Religion. 
 
 ness, justice, and benevolence from the Power 
 which is not ours, nothing remains but the fact 
 that we must conform to it under penalties- — a 
 fact which in itself, as we have seen, is neither 
 beautiful nor glorious. But, he tells us, "in 
 the knowledge of its ways we find safety and 
 wellbeing."^ Bo wel Why, to know this 
 Power is to know that we have been created 
 by it, only, in the end, to be destroyed. 
 
 Our author has yet another argument why 
 such a Power deserves to be called God. It 
 strikes me as one of the most curious pieces of 
 reasoning to be found in the whole range of 
 English literature. 
 
 " Do the attributes of benevolence, personality, &c., ex- 
 haust the idea of God ? Are they — not merely the most 
 important, the most consoling of His attributes, but — the 
 only ones ? By denying them, do we cease not merely to 
 be orthodox Christians, but to be theists ? . . . 
 
 "God and Nature express notions which are different 
 in an important particular. But it is evident that these 
 notions are not the opposites that controversy would repre- 
 sent them to be. On the contrary, they coincide up to a 
 certain point." ^ 
 
 In other words, to believe in Nature is to be- 
 lieve in God, because both possess one attribute 
 in common — viz., power. If there be any value 
 in this mode of reasoning, the logic of the 
 schools has become obsolete, and we require a 
 novum orgaTwn re-renovatum. We have always 
 1 P. 23. » P. 17. 
 
The New God. _ 39 
 
 been accustomed to believe that the differentia 
 formed an important part of the definition. 
 Our author thinks it may be altogether omitted. 
 In religion — as distinct from superstition — God 
 has hitherto been regarded as a Power differ- 
 entiated from other powers by the possession 
 of infinite justice and infinite benevolence. But, 
 argues our author, since power is power, whether 
 benevolent or not, since power and God have 
 one attribute in common — viz., strength — there- 
 fore they may be used as synonyms. Let me 
 illustrate this by a parallel case. The endow- 
 ments peculiar to man — such as conscience and 
 language — are not his only attributes ; they are 
 but the " most important and consoling " of his 
 attributes. Man and animal express notions 
 which are different in an important particular, 
 but they are not the opposites which contro- 
 versy would represent them — they coincide up 
 to a certain point. They both agree in one 
 respect — viz., in the possession of a physical 
 organisation. Animals, therefore, should be 
 called men, and treated with a respect and 
 consideration hitherto denied them ! 
 
 We see, then, that the God of " Natural Ee- 
 ligion " is destitute of all the most essential 
 attributes of Deity. Power he undoubtedly 
 possesses ; but it is exercised unjustly, capri- 
 ciously, tyrannically, cruelly; for he denies us 
 immortality, without which there can be no 
 
40 The Basis of Religion. 
 
 compensation for the miseries and inequalities 
 of life. He cmght not, therefore, to he worsMjpped. 
 Our deplorable impotence may tempt us to 
 flatter him ; but the language he deserves is 
 the language of contempt. Though we might 
 never be able to crush him as a Power, we 
 should at all events determine to destroy him 
 as a God. If we would be really religious, 
 if we would be true to ourselves and to right, 
 we must be prepared, though all the world 
 adored him, to scout him to his face, — to say 
 to him as Prometheus said to Jove, 
 
 " Why art thou made a god of, thou poor type 
 Of anger and revenge and cunning force ? 
 True power was never born of brutish strength. 
 Evil hath its errand as well as good ; 
 When thine is finished, thou art known no more. 
 There is a higher purity than thou, 
 And higher purity is greater strength ; 
 Thy nature is thy doom, at which thy heart 
 Trembles, behind the thick wall of thy might. 
 He who hurled down the monstrous Titan brood 
 Is weaker than a simple human thought : 
 Let man but will, and thou art god no more." 
 
41 
 
 CHAPTEE III. 
 
 THE NEW FAITH. 
 
 OUK author has justly told us, as I pointed 
 out in the previous chapter, that while super- 
 stition is depressing, rehgiou is essentially inspir- 
 ing. The object of our habitual contemplation, 
 he says, should make life rich and bright for us.^ 
 True religion, he observes again, must give the 
 worshipper faith, and faith he deiines as con- 
 fidence that life is not irreconcilably opposed to 
 our ideals.^ This confidence, he further points 
 out, will become a stimulus to right-doing ; the 
 religious life being distinguished from the irrelig- 
 ious by the characteristic of unselfishness.^ So 
 that, according to our author, the new religion, if 
 it be a true one, must make us (1) happy, or at 
 any rate hopeful, and (2) self-denying. We have 
 now to inquire whether it will stand this test. 
 Can it, or can it not, be called a faith ? 
 
 In attempting to prove that it can, he makes a 
 
 1 P. 141. 2 Pp. 61 etseq,. 3 Pp. 235, 236. 
 
42 The Basis of Religion. 
 
 most unpromising start — for he tells us that a%y 
 theory of the universe must be inspiring. In a 
 single sentence, he uses the expressions — system, 
 law, way of viewing the universe, and worship 
 — as synonymous. As if all systems and laws 
 were necessarily good ! As if aU ways of view- 
 ing the universe must necessarily lead to wor- 
 ship ! He seems to forget that there is such a 
 thing as pessimism, that there have been Schop- 
 enhauers and Hartmanns. He says : — 
 
 "Just as atheism does not consist in a bad theory of 
 the universe, but in the want of any theory, so theism 
 consists not in possessing a meritorious or true or consoling 
 theory, but simply in possessing a theory of the universe. 
 He who has such a theory acts with confidence and de- 
 cision ; he who has no such theory is paralysed. One of 
 the rudest of all theories of the universe is that propounded 
 by Mohammed, yet it raised up a dispersed nation to vig- 
 our, union, and empire. Calvinism presents assuredly a 
 view of the universe which is not in any way consoling, 
 yet this creed, too, has given vigour and heroism. The 
 creed of the earliest Romans rested upon no basis which 
 could for a moment pass for philosophical, yet while it was 
 believed it gave order to the State, sanction to morality, 
 victory to the armies." * 
 
 In regard to these illustrations, I would remark 
 that Mohammedanism was inspiring not because 
 it was a theory, but because it was a theory 
 which gave promise of a future life. That life, 
 it is true, was not of an exalted character ; but 
 
 1 P. 36. 
 
The New Faith. 43 
 
 it was quite good enough to make a rude people 
 feel that existence was "not irreconcilably op- 
 posed to their ideals." To the Eomans, it must 
 be admitted, the next world appeared vague and 
 uninviting; but they were taught that here at 
 least the services of gods were always to be 
 secured by prayer and sacrifice. This was what 
 gave them confidence. Whoever had discharged 
 his part of the bargain was inspired with energy 
 and decision, because he felt assured that the 
 gods would not fail in theirs. And as to Cal- 
 vinism, the belief that the vast majority of the 
 human race will spend their eternity in hell is 
 certainly not in itself a cheerful doctrine. Still 
 the Calvinist, since he is elect — and of course 
 every Calvinist is elect — may look forward hope- 
 fully to his own future. And from the days of 
 TertuUian until now, there have always been men 
 who could take pleasure in the thought, that the 
 torments of the lost would form a conspicuous 
 feature in the entertainment provided for the 
 saved.-"- So that the theological theories referred 
 to by our author, crude though they were, all 
 contained certain consoling and encouraging ele- 
 
 1 Only a year or two ago, I myself heard a clergyman de- 
 liver himself from the pulpit as follows: "My brethren, you 
 may imagine that when you look down from heaven, and see 
 your acquaintances and friends and relations in hell, your hap- 
 piness will be somewhat marred. But no ! You will then be 
 so purified and perfected that, as you gaze on that sea of suffer- 
 ing, it will only increase your joy." 
 
44 The Basis of Religion. 
 
 ments. But the modern scientific theory of the 
 universe is essentially and thoroughly depress- 
 ing. Essentially and thoroughly, I say ; for it 
 leaves no loophole, like the " election " of Cal- 
 vinism, through which the privileged believer 
 may escape. Modern scientists do not say that 
 unscientific persons will be annihilated, but that 
 all will be annihilated, even the scientific theo- 
 rists themselves. Hence what it behoved the 
 writer to prove was, not that crude theories 
 of the universe could be inspiring, but that 
 depressing theories could be inspiring. To prove 
 this, however, would be of course to demonstrate 
 a contradiction. 
 
 A second argument of our author's is that 
 there may be inspiration or faith, without any 
 belief in the benevolence of the being worshipped. 
 
 " It is not the benevolence of his Deity which, gives so 
 much energy and confidence to the convinced theist ; it is 
 rather the assurance that he has the secret of propitiating 
 his Deity. It was not because Jupiter or Mars were benev- 
 olent beings that the Eoman went out to battle confiding 
 in their protection. It was because all sacrifices had been 
 performed which the Pontiffs or the Sibylline Books pre- 
 scribed. Just of the same kind is the theistic vigour which 
 we see in modem science. Science also has its procwratio 
 prodigiorum. It does not believe that Nature is benevo- 
 lent, and yet it has all the confidence of Mohammedans or 
 Crusaders. This is because it believes that it understands 
 the laws of Nature, and that it knows how to act so that 
 Nature shall favour its operations. Not by the Sibylline 
 Books but by experiment, not by supplications but by 
 
The New Faith. 45 
 
 scientific precautions and operations, it discovers and pro- 
 pitiates the mind of its Deity." i 
 
 But modern society has not the secret of pro- 
 pitiating its deity, A knowledge of the laws of 
 Nature is no doubt useful enough in a certain 
 limited way. But what of the desire for im- 
 mortality, which in the present age, as the 
 writer admits, is singularly strong ? The an- 
 cients, who did not seem particularly anxious 
 to live for ever, yet believed as a rule in a 
 shadowy kind of existence beyond the grave. 
 We, to whom the thought of extinction is appal- 
 ling, are explicitly taught by the science of the 
 day that the tomb leads into the bottomless pit 
 of Annihilation. By a very strict observance of 
 natural laws, we may manage to keep ourselves 
 in existence a few years longer. But that is 
 all. There our power of propitiation ends. We 
 have no secret for wringing from the Infinite 
 the one thing worth having, the one thing which 
 our hearts most crave, the gift of eternal Hfe. 
 
 A third argument, on which our author lays 
 great stress, is that Nature has had many in- 
 spired votaries, and has often received the hom- 
 age of poetry.^ Now, with the single exception 
 of Lucretius, no great poet ever regarded Nature 
 from the materialistic point of view. And but 
 for his materialism, Lucretius would have ranked 
 even higher than he does. " All life and nature," 
 1 p. 36. = P. 94. 
 
46 The Basis of Religion. 
 
 says Professor Sellar, "he thought to be suscep- 
 tible of a rationalistic explanation. And the 
 greater part of his work is devoted to giving 
 this explanation. This large infusion of a pro- 
 saic content necessarily detracts from the art- 
 istic excellence of the poena." In other words, 
 atoms and molecules, Nature and man, regarded 
 merely as so much matter, are not good subjects 
 for poetry. 
 
 Our author refers to Goethe and Wordsworth 
 as eminent examples of the inspiring effects of 
 a materialistic Nature. But neither Goethe nor 
 Wordsworth had adopted the modern scientific 
 negations. Both believed in the soul, and God, 
 and immortality. God in Nature, our author 
 himself says, was the object of Goethe's worship. 
 But God in Nature is a very different thing 
 from Nature with all the divine elements care- 
 fully eliminated.^ In Goethe's greatest work, the 
 Earth-spirit says : — 
 
 " In Lebensflutli, im Thatensturm, 
 Wall' loh auf und ab, 
 Webe bin und ber. 
 Geburt und Grab 
 Ein ewigea Meer, 
 
 So schaff ' Ich am sausenden Webstubl der Zeit, 
 Und wirke der Gottheit lebendiges Kleid." 
 
 ' P. 97. This kind of confusion oocnrs again and again 
 throughout the book ; e.g. — " It is quite possible to believe 
 in God, and even a Personal God, of whom Nature is the 
 
The New Faith. 47 
 
 Nature to Goethe was no mere concourse of 
 atoms, but the garment of life which the Deity 
 wears. What an important part, too, is played 
 by immortality in the same wonderful work ! 
 The most beautiful scene in the whole poem is, 
 as it should be, the last, where Faust's spirit, 
 after all its doubts, temptations, conflicts, sins, is 
 — on the intercession of Marguerite and others — 
 finally redeemed. For this exquisite denouement 
 all previous parts of the drama were intended, 
 more or less, to prepare the way. So that if you 
 were to eliminate from ' Faust ' the ideas of God^ 
 and the soul, and immortality, you would have 
 nothing worth mentioning left. 
 
 With Wordsworth, again, the worship of Na- 
 ture was blended, as our author admits^ and 
 as everybody knows, with Christian ideas. To 
 Wordsworth, pre-eminently, Nature was super- 
 natural. 
 
 Was it not Wordsworth who wrote — 
 
 " I have learned 
 To look on. Nature, not as in tlie hour 
 Of thoughtless youth. ... I have felt 
 A presence that disturbs me with the joy 
 
 only manifestation.'' But the two propositions, "There is no 
 God but Nature," and, " God has only manifested Himself in 
 Nature," are totally distinct. 
 
 1 P. 104, where it is mentioned that "Wordsworth called the 
 idea of immortality, "the head and mighty paramount of 
 truths. " 
 
48 The Basis of Religion. 
 
 Of elevated thoughts ; a sense sublime 
 Of something far more deeply interfused, 
 Whose dwelling is the light of setting suns, 
 And the round ocean, and the living air, 
 And the blue sky, and in the mind of man ; 
 A motion and a spirit that impels 
 All thinking things, all objects of all thought. 
 And rolls through all things " ? 
 
 Was it not Wordsworth who wrote — 
 
 " I have seen 
 A curious child . . . applying to his ear 
 The convolutions of a smooth-lipped shell, 
 . . . and his countenance soon 
 Brightened with joy ; for from within were heard 
 Murmurings, whereby the monitor expressed 
 Mysterious union with its native sea. 
 E'en such a shell the universe itself 
 Is to the ear of Faith ; and there are times, 
 I doubt not, when to you it doth impart 
 Authentic tidings of invisible things ; — 
 
 Of central peace subsisting at the heart ' 
 Of endless agitation " 1 
 
 Was it not Wordsworth who wrote — 
 
 " Our birth is but a sleep and a forgetting : 
 The soul that rises with us, our life's star. 
 Hath had elsewhere its setting. 
 
 And cometh from afar. 
 Not in entire forgetfulness. 
 And not in utter nakedness. 
 But trailing clouds of glory do we come 
 
 From God, who is our home " ? 
 
The New Faith. 49 
 
 Was it not Wordsworth who wrote — 
 
 " Truths that wake 
 To perish never ; 
 Which neither listlessness, nor mad endeavour, 
 
 Nor man nor boy, 
 Nor all that is at enmity with joy, 
 Can utterly abolish or destroy ! 
 
 Hence, in a season of calm weather, 
 Though inland far we be, 
 Our souls have sight of that immortal sea 
 Which brought us hither ; 
 Can in a moment travel thither, 
 And see the children sport upon the shore. 
 And hear the mighty waters rolling evermore " ? 
 
 And yet we are asked to accept Wordsworth 
 as an illustration of the enthusiasm that may be 
 developed by a theory of the universe which de- 
 nies the soul, and God, and immortality ! Words- 
 worth did, no doubt, find a passionate joy in the 
 contemplation of Nature ; but the Nature which 
 he worshipped was totally different from the 
 Nature of modern science. 
 
 Further, our author justly acknowledges, as I 
 have already mentioned, that a truly religious 
 life must not only inspire us with hopefulness, 
 but must stimulate us to unselfishness. The 
 lower or irreligious life, he says, begins and ends 
 in mere acquisition. It is made up of purely 
 personal cares, and pursues, even in the midst of 
 civilisation, no other objects than those which the 
 savage pursues under simpler conditions — self- 
 
 D 
 
50 The Basis of Religion. 
 
 preservation, personal possession and enjoyment. 
 The higher or religious life is inspired by ad- 
 miration or devotion. In it men's thoughts are 
 drawn away from their personal interests, and 
 they are made intensely aware of other exist- 
 ences.^ Now of this higher life, he tells us, the 
 artist and the scientist, as such, afford examples. 
 But he himself admits, in the postscript to which 
 I must presently advert, that the tendency of 
 modern science is not in the direction of unself- 
 ishness. And what of art ? — of that material- 
 istic art which is blind to everything spiritual ? 
 Why, instead of inspiring self-denial, it directly 
 fosters selfishness. Eead, for instance, what 
 Pater says in the last eloquent chapter of his 
 ' Studies in the Eenaissance ' : " Every moment 
 some form grows perfect in hand or face ; some 
 tone on the hills or sea is choicer than the rest ; 
 some mood or passion of intellectual excitement 
 is irresistibly attractive for us, and for that 
 moment only. A counted number of pulses is 
 given us of a variegated life. We are aU con- 
 demned to die. We have an interval, and then 
 our place knows us no more. Some spend it in 
 listlessness, some in high passions, the wisest in 
 art and song. Our one chance is in getting into 
 this interval as many pulsations as possible." 
 Not a word is here said about self-denial. Pul- 
 sations, says Pater — give me pulsations, and let 
 1 Pp. 147 and 235. 
 
The New Faith. 5 1 
 
 tlie universe go. Materialistic art, then, on the 
 showing of one of its own exponents, does not 
 even profess to inspire men with unselfishness. 
 
 We have now examined briefly, but I trust 
 suificiently, all the arguments by which the 
 writer seeks to prove that the new religion is 
 inspiring. I proceed to point out that he has 
 himself represented that religion as depressing. 
 
 First of all, he gives us the creed of modern 
 science : — 
 
 " We have not much reason to believe in any future 
 state. We are content to look at human life as it lies 
 visibly before us. Survejdng it so, we find that it is 
 indeed very different from what we could wish it to be. 
 It is full of failures and miseries. Multitudes die without 
 knowing anything that can be called happiness, while 
 almost all know too well what is meant by misery. The 
 pains that men endure are frightfully intense, their en- 
 joyments for the most part moderate. They are seldom 
 aware of happiaess while it is present, so very delicate a 
 thing is it. When it is past, they recognise for the first 
 time, or perhaps fancy, that it was present. If we could 
 measure all the happiness there is in the world, we should 
 perhaps be rather pained' than gladdened by discovering 
 the amount of it ; if we'could measure all the misery, we 
 should be appalled beyond description. When from happi- 
 ness we pass to the moral ideal, again we find the world 
 disappointing. It is not a sacred place any more than it 
 is a happy place. Vice and crime very frequently prosper 
 in it. Some of the worst of men are objects of enthusi- 
 astic admiration and emulation ; some of the best have 
 been hated and persecuted. Much virtue passes away en- 
 tirely unacknowledged ; much flagrant hypocrisy escapes 
 detection. 
 
52 The Basis of Religion. 
 
 "Still, on the whole, we find life worth living. The 
 misery we find ourselves able to forget, or callously live 
 through. It is but not thinking, which is always easy, 
 and we become insensible to whatever evil does not affect 
 ourselves. And though, the happiness is not great, the 
 variety is. Life is interesting, if not happy. Moreover, 
 in spite of all the injustice of destiny, all the inequality 
 with which fortune is meted out, yet it may be discerned 
 that, at least in the more fortunate societies, justice is the 
 rule and injustice the exception. There are laws by 
 which definite crimes are punished, there is a force of 
 opinion which reaches vaguer offences and visits even the 
 disposition to vice with a certain penalty. Virtue seldom 
 goes without some reward, however inadequate: if it is 
 not recognised generally or publicly, it finds here and 
 there an admirer, it gathers round it a little circle of love ; 
 when even this is wanting, it often shows a strange power 
 of rewarding itself. On the whole, we are sustained and 
 Teconciled to life by a certain feeling of hope, by a belief, 
 resting upon real evidence, that things improve and better 
 themselves around us." i 
 
 Such a creed, surely, is exceedingly depressing. 
 It does not conform to one of the requirements 
 which our author himself has laid down. It 
 does not make life rich and bright for us. We 
 find in it no object for " habitual admiration or 
 worship" — nothing that can be contemplated with 
 absorbing delight, " as more necessary than live- 
 lihood, more precious than fame." This creed, 
 instead of assuring us that life is not irreconcil- 
 ably opposed to our ideals, most forcibly suggests 
 that it is. The best it can tell us is, that in the 
 1 Pp. 64-66. 
 
The New Faith. 53 
 
 more fortunate societies virtue is generally re- 
 warded, and that things are gradually improving. 
 But if even one human being has been eadingmshed 
 without having had fairplay, if even one human 
 being were used merely for the purpose of better- 
 ing his neighbour's circumstances, — then there 
 is injustice at the heart of things, and the great 
 Power which is not ours must be regarded with 
 suspicion and distrust.-^ 
 
 Again our author confesses, in so many words, 
 that the faith of modern science is at best but 
 superstition : — 
 
 " Before Church traditions had been freely tested, there 
 was one rigid way of thinking about God — one definite 
 channel through which Divine grace alone could pass — the 
 channel guarded by the Church He had founded. ' As if 
 they would confine the Interminable, and tie Him to His 
 own prescript ! ' Accordingly, when doubt was thrown 
 upon the doctrines of the Church, there seemed an immi- 
 nent danger of atheism ; and we have stiU the habit of 
 denoting by this name the denial of that conception of 
 God which the Church has consecrated. But by the side 
 of this gradual obscuring of the ecclesiastical view of God, 
 there has gone on a gradual rediscovery of Him in another 
 aspect. The total effect of this simultaneous obscuration 
 of one part of the orb and revelation of the other, has been 
 to set before us God in an aspect rather Judaic than Chris- 
 tian. We see Him less as an object of love, and more as 
 an object of terror, mixed with delight. Much indeed has 
 been lost — it is to be hoped not finally — but something 
 
 ^ Oa "Our Right to Immortality," see my 'Preaching and 
 Hearing, and other Sermons,' pp. 174-201. 
 
54 The Basis of Religion. 
 
 also has been gained : for the modern views of God, so far 
 as they go, have a reality — a freshness — that the others 
 wanted. In orthodox times the name of God was almost 
 confined to definitely religious writings, or was used as 
 part of a conventional language. But now, either under 
 the name of God, or under that of Nature, or under that 
 of Science, or under that of Law, the conception woris 
 freshly and powerfully in a multitude of minds. It is an 
 idea indeed that causes much unhappiness, much depres- 
 sion. Men now reason with God as Job did, or feel crushed 
 before Him as Moses, or wrestle with Him as Jacob, or 
 blaspheme Him ; they do not so easily attain the Christian 
 hope. But with whatever confusion and astonishment. 
 His presence is felt really and not merely asserted in 
 hollow professions ; it inspires poetry much more than in 
 orthodox times. It may be confidently said that in this 
 modern time, when tlie complaint is so often heard, wr- 
 storben ist der Herrgott ohen, and after those most recent 
 discoveries which, in the surprise caused by their novelty 
 and vastness, seem to dissipate all ancient faiths at a blow, 
 the conception of God lives with an intensity which it 
 never had before. This very conception indeed it is which 
 now depresses us with its crushing weight. The over- 
 whelming sense of littleness and helplessness of which we 
 complain is not atheism, though atheism has similar symp- 
 toms. It is that very thought, ' As for man, his days are 
 as grass,' which is suggested by the contemplation of the 
 Eternal ; it is the prostration caused by a greatness in 
 which we are lost ; it is what we might venture perhaps 
 to call the superstition of the true Ood." ^ 
 
 According to this, then, the title of our au- 
 thor's book should have been 'Natural Supersti- 
 tion,' The worship of scientists will not answer 
 
 1 P. 109 et seq. 
 
The New Faith. 55 
 
 to his description of religion till confidence be 
 added to awe.'^ But confidence, as we have seen, 
 involves immortality, and immortality means su- 
 pernaturalism. Without supernaturalism, there- 
 fore, on his own showing, though there may be 
 superstition, there cannot be religion. 
 
 Lastly and specially, I have to point out a 
 remarkable passage in the postscript : — 
 
 " When the supernatural does not come in to overwhelm 
 the natural and turn life upside down, when it is ad- 
 mitted that religion deals in the first instance with the 
 natural, then we may well begin to doubt whether the 
 natural can suffice for human life. No sooner do we try 
 to think so than pessimism raises its head. The more 
 our thoughts widen and deepen, as the universe grows 
 upon us and we become accustomed to boundless space 
 and time, the more petrifying is the contrast of our own' 
 insignificance, the more contemptible become the pettiness, 
 shortness, and fragility of the individual life. A moral 
 paralysis creeps upon us. For a while we comfort our- 
 self with the notion of self-sacrifice ; we say. What matter 
 if I pass, let me think of others ! But the other has become 
 contemptible no less than the self ; all human griefs alike 
 seem little worth assuaging, human happiness too paltry 
 at the best to be worth increasing. The whole moral world 
 is reduced to a point ; the spiritual city, ' the goal of all 
 the saints,' dwindles to the ' least of little stars ' ; good 
 and evU, right and wrong, become infinitesimal, ephemeral 
 matters ; while eternity and infinity remain attributes of 
 that only which is outside the realm of morality. Life 
 becomes more intolerable the more we know and discover, 
 so long as everything widens and deepens except our own 
 
 1 P. 111. 
 
56 The Basis of Religion. 
 
 duration, and that remains as pitiful as ever. The aflfecr 
 tions die away in a world where everything great and 
 enduring is cold ; they die of their own conscious feeble- 
 ness and bootlessness." i 
 
 What is this hut an eloquent confession that the 
 modern theory of the universe, so far from heing 
 inspiring, is the most depressing theory with 
 which ever the world was cursed ? 
 
 This brilliant attempt, then, to construct a 
 natural religion, is a brilliant failure — a failure 
 because it was an attempt to achieve the impos- 
 sible. Without a soul there can be no immor- 
 tality; without immortality there can be no God; 
 without God there can be no worship. If the 
 only future to which we can look forward is one 
 of dissolution and decay, when this earth of ours 
 will be nothing but 
 
 " A slag, a cinder drifting through the sky, 
 Without its crew of fools ; " 
 
 if there must come a time when consciousness 
 and reason and love shall have for ever passed 
 out of existence, — then our desire for happiness, 
 our longing for perfection, our passionate demand 
 for eternal life, are but ghastly illusions, diaboli- 
 cal mockeries ; and the great Power which has 
 implanted them within us deserves not love but 
 hatred, not honour but contempt. We can only 
 •worship as we see grounds for believing that our 
 > P. 261. 
 
The New Faith. 57 
 
 life in time is a birth into eternity ; that the 
 sufferings and inequalities of this world are hut 
 preparations for a happier and nobler state ; that 
 our afflictions, and the afflictions of our brethren, 
 are working out a far more exceeding weight 
 of glory than could ever otherwise have been 
 achieved; that there is, in a word, a great, 
 
 " Far-off, divine event, 
 Towards which the whole creation moves." 
 
 THE END. 
 
 PRINTED BY WILLIAM BLACKWOOD AHD SOKa 
 
WORKS BY PROFESSOR MOMERIE. 
 
 AGNOSTICISM} 
 
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III. 
 DEFECTS OF MODERN CHRISTIANITY; 
 
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 THE BASIS OF RELIGION; 
 
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 THE ORIGIN OF EVILj 
 
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