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THOUGHTS ON LIFE-SCIENCE. 
 
Cambridge : 
 
 PRINTED BY C. J. CLAY, M.A. 
 AT THE UNIVERSITY PRESS. 
 
THOUGHTS 
 
 ON 
 
 LIFE-SCIENCE. 
 
 BY 
 
 BENJAMIN PALACE. M 
 
 Hontion antr <&amtm&ge : 
 MACMILLAN AND CO. 
 
 1869. 
 
 [All Rights reserved.] 
 

 t 
 
TO 
 
 LIONEL S. BEALE, F.R.S. 
 
 WITH A THOROUGH AND HEARTY ADMIRATION 
 FOR TRUE SCIENCE, 
 
 THIS BOOK 
 
 IS DEDICATED BY 
 
 THE AUTHOR. 
 
PREFACE. 
 
 LEARNING and Science are claiming the right 
 of building up and pulling down everything ; 
 especially the latter. 
 
 If these claims are well founded mankind 
 at large are hopeless slaves, totally incapable 
 of getting any sound hold on truth, whether 
 of religion or anything else worth having. 
 
 I venture to think this not likely. It cer- 
 tainly is not an agreeable theory, at least for 
 the slaves. There must be some broad, solid, 
 unmistakeable ground for the unlearned to stand 
 on ; some food more plentiful and more whole- 
 some than those crumbs from the rich man's 
 table. 
 
PREFACE. 
 
 I put forward a few suggestions for others 
 stronger and abler than myself to work out. 
 They are thoughts which have been gathered 
 during many years of a busy life, which I 
 frankly admit has prevented me from trying to 
 reach the scientific grapes, though it has brought 
 recompences of its own which working men 
 will understand. 
 
 If the grapes are sour, even foxes, as time 
 goes on, develop ; and in this enlightened nine- 
 teenth century are becoming bold or cunning 
 enough to assert that their own pleasant wood- 
 land homes, and their own unrefined habits and 
 diet are better. Do all starve who cannot get 
 grapes ? Are grapes the bread of life ? We 
 should like to know who passed the law that 
 there is to be no more bread. 
 
CONTENTS. 
 
 CHAPTER I. 
 
 PAGE 
 
 The facts of the world show a new epoch. Railways 
 contract space, pour together men and ideas. A 
 new epoch requires new adjustments . . . i 
 
 CHAPTER II. 
 
 The facts of the world show that man's instruments 
 for imparting knowledge are very imperfect. 
 Words useful for teaching, able to attack, not 
 able to put out complete ideas in a complete 
 form, or force truth on an unwilling mind 
 
 CHAPTER III. 
 
 The facts of the world show that man's powers are 
 very imperfect ; that he is put in a world where 
 he can see much that he is totally unable to 
 deal with . 25 
 
CONTENTS. 
 
 CHAPTER IV. 
 
 PAGE 
 
 The facts of the world show intelligence and life to 
 be distinct from matter, and immeasurably higher 
 than matter. Words are a good example of this ; 
 they declare immaterial life . . . „ 34 
 
 CHAPTER V. 
 
 The facts of the world show that man is very igno- 
 rant of the nature of life, and, if unassisted, must 
 remain so. Reason shows us that matter and 
 the knowledge of matter is not worthy the name 
 of " Truth " to an intelligent being ; and that 
 there must be a Supreme Intelligence, a Creator, 
 a God 48 
 
 CHAPTER VI. 
 
 The facts of the world show us the existence of 
 worlds. Reason shows us that a God Creator 
 cannot withdraw His upholding power for a 
 moment, and that a natural Law is only another 
 name for the active energy of God. Some dis- 
 cussion on universal Laws ; on Miracles. On 
 Life 60 
 
 CHAPTER VII. 
 
 The facts of the world show us man's inability to 
 master the world intellectually. The province of 
 Reason, of the Feelings. The Feelings are the 
 supreme power on earth. Knowledge-power a 
 poor kind of idolatry. The right place of 
 Science 81 
 
CONTENTS. xi 
 
 CHAPTER VIII. 
 
 PAGE 
 
 The facts of the world show us that there is no 
 natural development to good in man ; that man 
 is a fallen being, who has to undevelop evil, 
 before he can develop good ; that Revelation gives 
 a true explanation, and that power-worship is a 
 mean idolatry 105 
 
 CHAPTER IX 
 
 The facts of the world show us that all History de- 
 clares the truth of the Scriptures, Reason confirms 
 this 129 
 
 CHAPTER X. 
 
 The facts of the world show us an unbroken stream 
 of life in men who live by the Scriptures. The 
 purpose of Scripture. The Scriptures, books 
 written to test love of Truth. Why difficult. 
 Much of the criticism of Scripture childish. Love 
 of truth unselfish, as plain as light to the eye . . i 
 
 CHAPTER XL 
 
 The facts of the world show that the intellect must be 
 a subordinate agent in religion. The nature and 
 work of the Church. St Paul at Ephesus. Terms 
 of Communion 156 
 
xu CONTENTS. 
 
 CHAPTER XII. 
 
 PAGE 
 
 The facts of the world show that idolatry has always 
 existed, that it is not a low form of intellect. 
 Idolatry in its nature twofold, a rebellion, and 
 a corruption. Modern idolatry . . . .171 
 
 CHAPTER XIII. 
 
 The philosophy of Procrustes. The Christian society. 
 Its main law in working. Processes not to be 
 shown. Old and Modern delusions. Facts of 
 Life-science. Corruptio optimi pessima, hate 
 ruling at the altar of Love the worst evil . .183 
 
THOUGHTS ON LIFE-SCIENCE. 
 
 The age of traditional beliefs is past. The old 
 equilibrium has been suddenly destroyed, and 
 from henceforth tradition, as such, will not suc- 
 cessfully claim allegiance without being challenged. 
 Railways and Telegraphs have to a great extent 
 annihilated the barriers to communication, the 
 nations and their thoughts have been all at 
 once poured together ; the elements of human life 
 are in' a state of solution ; what wonder if, till 
 they settle a little, much confusion, much guess- 
 ing, much childish temerity under great names 
 prevail ? There are indeed barriers to the inter- 
 change of ideas, which no human invention can 
 ever overcome. So long as man has a body 
 
 i 
 
THOUGHTS 
 
 which ties him down to place, so long the pro- 
 gress must be necessarily slow. Nevertheless the 
 power of Railways has comparatively put man- 
 kind in a new world. 
 
 In early times men only moved about in 
 armies, destroying as they went, and therefore 
 learning little ; or in slow caravans, and therefore 
 learning slowly. Thus whole countries were shut 
 off from any appreciable intercourse with other 
 countries. By degrees two great powers arose to 
 counteract this ; the power of Rome which pro- 
 vided roads over all the known world, so far 
 bringing people closer, and which compelled them 
 to come in numbers to the great world metro- 
 polis ; and the power of Jerusalem, which after 
 the scattering of the Jews brought every year 
 natives of all countries up to that metropolis ; 
 the rigid exclusive Jewish bond of early days 
 thus in later days turning into a great network 
 of intercourse. There was a third influence also 
 at work which contributed more than anything 
 else perhaps to permeate the nations with chan- 
 nels, unlikely as it seemed, nay antagonistic to 
 this, at first — slavery. In ancient times, when 
 
ON LIFE-SCIENCE. 
 
 princes might be slaves, the enormous number 
 of men and women of all countries and of all 
 ranks originally, who were slaves, supplied through- 
 out the world a vast machinery for passing intel- 
 ligence on. At the epoch when all these causes 
 were most actively at work, Christianity appeared, 
 and made its way amidst great conflicts of thought 
 and feeling ; and from that period to this, the 
 adjustment of the new elements has been going 
 on. Heathenism in its old sense has perished. 
 All the modern nations of Christendom, with 
 whom the power and knowledge of the world 
 now rests, began their lives in the shock of the 
 fierce pouring together of the old heathenism, of 
 Christianity, and of the uncivilised but strong- 
 natured northern tribes. With the exception of 
 America, the early history of which is quite ex- 
 ceptional, no Christian nation has begun its 
 national life as Christian, and no Christian nation 
 is yet dead. But the world seems to have got 
 to the end of the epoch which began with the 
 great mixture of elements at the downfall of the 
 Roman empire. Hitherto all things have gone 
 on as they then began, without any fresh impulse 
 
 I — 2 
 
4 THOUGHTS 
 
 or change of the main conditions. Now sud- 
 denly the whole world is poured together again. 
 
 Politically it is not difficult to see the direc- 
 tion in which some of the most important in- 
 fluences will work. But the phases through which 
 men will have to pass, the strange combinations 
 and abortive struggles which this confluence of 
 minds may produce, are quite beyond conjecture. 
 One thing only is certain; that the knowledge 
 and ignorance, the good and evil, the thoughts 
 and feelings of mankind are by this wonderful 
 increase of intercourse dashed together in a great 
 inundation without the least warning or prepa- 
 ration ; and a sea with all its waves, and turmoil, 
 and fulness, and movement, has taken the place 
 of quiet pools of out-of-the-way life, and isolated 
 rills of knowledge. 
 
 In this general letting loose there is inevi- 
 tably much waste and confusion. It may, and 
 most likely will, take many centuries, perhaps 
 many tens of centuries, to bring practice and 
 belief out of this whirlpool into fair equilibrium 
 again, so that each shall more or less find its own 
 proper level. In this great work of the present 
 
ON LIFE-SCIENCE. 5 
 
 day and the displacement of traditional ideas it 
 has seemed no useless task to look steadily at 
 what has happened, to take stock as it were of 
 man's gains, and to endeavour amidst new cir- 
 cumstances to arrive at some rational estimate of 
 the bearing of things, and in a calm spirit, neither 
 fearful, nor too hopeful, to examine the task 
 before us, to examine the instruments and the 
 means at our disposal, to examine our strength, 
 and to examine also whether this novelty of 
 mingling and meeting finds man himself so ut- 
 terly new to it and without guide as at first sight 
 might be thought ; so that the limits of what is 
 possible at all events may be clearly marked out 
 for ordinary persons, and in this great fair and 
 throng of claimants no one may be in danger of 
 being bewildered, or when he sees a conjurer mis- 
 taking him for a god. 
 
THOUGHTS 
 
 II. 
 
 Words are the main instruments used by man 
 for carrying on his great work of communicating 
 thought and knowledge. Everything in very com- 
 mon use becomes changed by the contact with all 
 sorts of uses, gets blunted as it were, and loses 
 somewhat of its finest power. And fresh kinds of 
 work often require fresh tools, or, if the old are 
 taken, require them to be tested and treated 
 differently. Words have not been free from this 
 necessity. Their power is very striking ; man can 
 do nothing without them. Their variety at first 
 sight appears infinite ; but nevertheless what every 
 one makes use of will partake largely of the 
 imperfections of such universal use. Not least 
 they will suffer from the intense familiarity which 
 seems to make them known when nothing perhaps 
 but the merest outside is known ; as men speak 
 of knowing one another when they only mean that 
 
ON LIFE-SCIENCE. 
 
 they are familiar with the appearance of each 
 other, or some such trifling outward acquaintance. 
 The new conditions of modern life are startling ; 
 the manner in which swift communication has set 
 all thoughts, feelings, prejudices, beliefs, floating, as 
 it were, imperatively demands some sort of care- 
 ful inspection of the old instruments, most of all 
 of words. They have done glorious work in many 
 ways ; but a greater strain than ever is being laid 
 on them, can they bear it ? It seems hard to 
 believe that these immortal, winged messengers, 
 as they have been called, with all their marvellous 
 energy, and seeming variety, are most halting, 
 imperfect pretences as soon as they pass beyond 
 a very definite limit. Yet this is only too true, 
 and is capable of very distinct proof. We are met 
 at the very threshold of this investigation by the 
 fact, that words come out one by one, and many 
 are wanted to produce a whole : they are separate 
 pieces, and must be put as it were stone by stone 
 into their places to make the building. This at 
 once gives a clue to judge what kind of work they 
 can do. Words can do all part-work ; all work 
 capable of being done bit by bit. This kind of 
 
8 THOUGHTS 
 
 work divides into two main branches, teaching and 
 attack. Under the head of teaching, every kind 
 of thought-conveying between willing minds is 
 intended to be understood ; and under the head 
 of attack every kind of thought-conveying that 
 has as its object to conquer or punish. 
 
 Words can teach, for they put ideas one by 
 one piecemeal, and this is wanted in teaching. 
 The mind requires time to take in one part before 
 the next comes, and then time again, and so puts 
 together by degrees a perfect whole, and can go 
 back and recover any portion that has been 
 dropped on the way. How vivid are the images 
 that can pass between mind and mind in teaching; 
 how bit by bit thought is put out, illustrated, and 
 cleared ; how varied the pictures can be, how 
 subtle the feelings, that the magic touch pro- 
 duces or evokes, as a skilful speaker or writer' 
 little by little unfolds himself in prose or poetry, 
 and reaches the mind of another. And the mind 
 receives it, losing some and keeping some, and 
 makes it its own property, puts it out again new- 
 shaped, or as it was before, and adds fresh meshes 
 to the great thought -net which spreads over the 
 
ON LIFE-SCIENCE. 9 
 
 world in words. What a wonderful curiosity shop 
 the mind of a great man would appear if we 
 could but see it. We should see it full of pre- 
 cious bits gathered from all generations and all 
 races ; here a fragment from a heathen of old 
 like a bit of polished marble, there the last new 
 floating leaf of modern talk, crumbs of children's 
 prattle, axioms of sages, morsels from friends and 
 enemies, all lodged there by words. Then side 
 by side with these strangers, would be housed all 
 he has observed himself on flood and field, in 
 cities and solitudes, gatherings from forest, hill, 
 or river, flowers, and birds ; a strange medley, 
 ready to put on word-shape at any time. And 
 yet this is a most dead comparison ; for all these 
 images and thoughts, wherever they come from, 
 have a kind of life, and are taking new bodies 
 perpetually, and streaming forth in countless 
 swarms of winged words, as the great poet so well 
 called them, into new air with new vitality, so 
 that man, like a fountain, is tied indeed to one 
 spot if the eye judges, but is for ever flowing forth, 
 passing into other states of being, here, there, 
 everywhere, with a boundless capacity of change, 
 
IO THOUGHTS 
 
 renewing and renewed, over wide domains of 
 earth and air with which he seems to have, nothing 
 to do. Man lives in his words, and his words 
 have untold power in teaching. 
 
 But the power of words in attack is not less. 
 Then how trenchant, how battering, how compact 
 they fall, smiting like sharp swords, or heavy as 
 clenched fists; enemy meets enemy with matchless 
 weapons. And the skilled combatant, who glories 
 in this skill, moves amongst his peaceful neigh- 
 bours like a duellist of old, admired and envied 
 for his deadly power. See the lithe favourite of 
 the literary world skimming like Camilla 1 over the 
 cornfields of thought, and the harvests of other men's 
 work, with a foot so light that it barely touches, 
 never rests upon them ; skimming over the waves 
 of bitter surging turmoil, and troublous hearts, 
 and passionate resolves, gracefully self-poised ; not 
 deep enough in to believe, not deep enough in to 
 disbelieve, absorbed in graceful display, or with 
 
 1 Ilia vel intactse segetis per summa volaret 
 Gramina, nee cursu teneras lsesisset aristas : 
 Vel mare per medium fluctu suspensa tumenti 
 Ferret iter, celeres nee tingeret sequore plantas. 
 
 Virg. jEneid. 
 
ON LIFE-SCIENCE. 1 1 
 
 a myrtle spear dealing out graceful death, and 
 winning place and power in Church and State 
 by doing so. And all this is a triumph of 
 words. Others again, like gladiators, step into 
 the great amphitheatre of letters to immolate all 
 they meet for the amusement of the idle-hearted. 
 Earnest faith of any kind will always find the 
 pleasure-seekers ready and the amphitheatre of 
 the world crowded to see unwelcome zeal set for 
 torture in the midst. 
 
 This then is clear, words can teach, and words 
 can attack. Wherever good thought-work can 
 be done piecemeal, they are effectual ; but where- 
 ever a complete view requires to be presented at 
 once, they are not effectual. Let it be assumed 
 that a perfect master of words is using them in 
 the most perfect way, what are the facts ? He 
 has to put out his words one by one, in order 
 to make his sentences, before any view is given ; 
 and numbers of the single words also are very 
 complex in meaning, or have entirely different 
 senses to different minds. Take as an example 
 the common word "man." Any argument on 
 man's corporeal nature must for the time leave 
 
12 THOUGHTS 
 
 out to a great degree his intellectual and spiritual 
 life. But the speaker does not necessarily mean 
 to imply by so doing that a man is nothing more 
 than flesh and blood. The word can mean every- 
 thing, known or unknown, which is comprised in 
 the nature of the being it stands for ; but it is 
 utterly impossible to know at any time what it 
 does stand for with any great accuracy. Who, 
 when he writes the word "man," implies to another 
 mind every time that exact relative proportion of 
 spirit, soul, and body, and each of these with all 
 its complex subdivisions that he means himself, 
 if indeed he does mean anything exact ; or the 
 dim shifting outline of misty haze which perhaps 
 represents the word in his mind, if he did but 
 know it ? There is scarcely an after-dinner dis- 
 cussion which does not in the first four sentences 
 introduce terms and expressions which very often 
 it would take a life-time to clear between the 
 speakers, even if some of them by any culture 
 could ever be got to understand them clearly. 
 But all the while they think they are using the 
 same words. And this is the case with all im- 
 portant terms ; seeming-single as they are, they 
 
ON LIFE-SCIENCE. 
 
 are many-sided and many-sensed, changing and 
 shifting with the speaker. In fact they are just 
 like the fairy tent in a nutshell of the old story. 
 One moment a nutshell is seen, the next a tent 
 which holds five thousand men, then a nutshell 
 again. Or, worse still, each spectator sees tent 
 or nutshell, part or all, shifting as the sentences 
 move on, and the words expand or contract in- 
 visibly at the pleasure of speakers and hearers, 
 or very often independently of the conscious know- 
 ledge of either ; each thinks they are seeing and 
 hearing the same thing, though one uses only a 
 nutshell, the little commonplace outside of the 
 word, and the other the great army-tent full of 
 living power, all or part of the wonderful inner 
 life which the nutshell outside holds. This then 
 is a great limitation in language ; the same words 
 have different meanings to different people. In 
 fact, more often than not the words are being 
 used in various senses, and frequently convey 
 no exact meaning to either party. Moreover, if 
 words were clear they can only put out complex 
 ideas bit by bit. But the mind does not act in 
 this way. Very often the architect mind has the 
 
14 THOUGHTS 
 
 idea which it intends to display before the minds 
 of others all before it at once, or nearly so, and 
 does not work by fragments slowly joined. But 
 this is a very serious defect. It amounts to this, 
 that it is absolutely impossible to force conviction 
 on a hostile mind. There will always be even 
 in the worst cause tenable parts to take refuge in, 
 and very often every part taken separately will 
 be tenable. There is nothing an enemy cannot 
 mistake but the multiplication table and its family. 
 If it is admitted that conviction would follow 
 proof, still nothing but the whole put in one great 
 picture-stamp would be proof ; and as that is 
 impossible, the enemy cannot be forced out of his 
 erroneous beliefs. As well hunt a rabbit in a 
 wood with a stick, as try to kill a lie in a hostile 
 mind by force of words. 
 
 But even this ineffectual, gasping incomplete- 
 ness of words would matter little if a lie was a 
 lie, and truth, truth ; each separable into its ele- 
 ments : but there is no chemical power claimed as 
 yet which will precipitate a lie when held in 
 solution : and every lie worth anything, or that 
 has any chance of a prolonged existence, has a 
 
ON LIFE-SCIENCE. 1 5 
 
 large proportion of truth mixed up with it. So 
 as words are many, and each word may have 
 different senses, and each sentence may have many 
 parts, and by no possibility can a whole be put at 
 once in one great picture, however unintentionally 
 a complete wilderness may be produced as far as 
 any compulsory effect on the mind's eye goes. 
 And in this wilderness a lie may be ensconced. 
 How catch it, when like a nimble devil it runs 
 backwards and forwards, hiding in the truths 
 amongst which it has got ; pushing forwards now 
 one and now another to cover itself, and inces- 
 santly shifting ground from hiding-place to hiding- 
 place, in tricksy defiance ? And it does not matter 
 whether the lie is in the narrative itself, or in the 
 mind of the reader who wishes to believe only 
 part of what he reads. But even this is not the 
 worst case : this implies an absolute falsehood 
 somewhere. But in the worst lies there is not. 
 A thoroughly skilful lie is only truth out of 
 proportion, dislocated. Every part of the false 
 whole which is finally produced, will be as a part 
 true ; but put side by side with another part to 
 which it is not fitted, the relative value of the two 
 
THOUGHTS 
 
 being false. Now every virtue and excellency is 
 only a virtue and excellent by being justly pro- 
 portioned and balanced 1 . Justice without mercy 
 is cruelty, mercy without justice is weakness; and 
 so on. Moreover in all practical life a balance 
 has to be struck amongst many circumstances, 
 and what is best under those circumstances to be 
 taken ; another case of relative proportion. Due 
 relative proportion, in fact, is the definition of 
 practical truth. The same wine is a sovereign 
 remedy or a deadly poison, according to the pro- 
 portion observed in the use. 
 
 Hence the statement made above becomes 
 eminently true, that in a good falsehood every 
 part, taken by itself, will be true ; but that the 
 combination of true parts in wrong proportion 
 composes a masterly lie. 
 
 Many novels owe their interest to this kind of 
 lie, and are an unsuspected poison in consequence. 
 The characters are angelic, pure, or interesting, 
 under circumstances that must of necessity pro- 
 duce the direct contrary; and the readers too 
 often transfer this falsehood to their ideas of real 
 
 1 The Bishop of Peterborough. Sermon. 
 
ON LIFE-SCIENCE. IJ 
 
 life and their own actions, and suffer for doing so. 
 This kind of lie is very fatal. For if word-work 
 is piecemeal and part-work, no lie in which all 
 the parts, taken separately, are true, can be shewn 
 to be false to an unwilling, hostile, or self-worship- 
 ping mind. So the vast area between teaching 
 and fighting, which is occupied by controversy, 
 seems to be full of active healthy effort ; though 
 controversy, as far as it is a battle, is nothing but 
 a sham, if the object is Truth. There is no power 
 whatever in words to knock out truth. Truth 
 cannot be fought out. As far as truth results 
 from a fight, so far it results from the non-fighting 
 feelings, from the willingness, the candour, the 
 suppressed love, that existed in the combatants, 
 and were not stopped or marred by the fight- 
 ing. Every blow is a blow against truth, from 
 whichever side it comes ; that is to say, if the 
 intention is to convince an antagonist. Certain 
 conditions are required to produce conviction. 
 Every one is lord of his own mind, and no 
 earthly power, as a force, can get to the mind of 
 another. The mind is impregnable to force. 
 And words, the great instrument of man, are in- 
 
 2 
 
THOUGHTS 
 
 capable of any complete force-work. What man 
 of experience has not found out that as soon as 
 people begin to give nonsensical reasons, so far 
 from the case being won on account of the ease 
 with which the reasons can be overthrown, it is 
 hopeless on that very account. When the wolf 
 standing up stream tells the lamb down stream 
 that he muddies the water, it is a bad case for 
 the lamb, though it is easy to refute the assertion. 
 Proof, however plain, cannot take an unwilling, 
 irresponsible mind by storm, and words can never 
 be certain of making proof plain. Add to this 
 exasperated self-love, and it is not difficult to see 
 how certain it is that conviction cannot follow on 
 a word-war; since, first of all, you are not sure of 
 knocking your adversary down ; secondly, he 
 cannot be knocked down unless he likes it ; and, 
 lastly, when he is knocked down, he must be 
 grateful for being knocked down. 
 
 It follows from all this that words can teach 
 and words can attack : but that both the nature 
 of words themselves, and the nature of the sub- 
 jects to be dealt with, and the nature of the 
 persons engaged, all combine to make it im- 
 
ON LIFE-SCIENCE. 19 
 
 possible to force intellectual proof on the mind. 
 The practical consequences of this, if admitted, 
 will be very important, and extend over an area 
 hitherto supposed to belong to words indisputably, 
 the area occupied by all books written to con- 
 vince mankind by their force of argument and 
 attacking power. The fatal incapacity of words 
 to give a full picture-stamp at once, and the 
 parallel readiness of the human mind to seize 
 any loophole rather than be driven into conviction, 
 both contribute to render words absolutely use- 
 less, nay, pernicious, as soon as the attempt to 
 coerce thought begins. It is only a duel in which 
 skill of fence is everything both to combatants 
 and spectators, and victory, not truth, the prize 
 of the contest. Like war it may sometimes be 
 impossible to avoid, but it is a great evil and 
 waste. Logic can only teach how to use the 
 instrument in the best way, it cannot convert the 
 instrument into what it is not. The body is not 
 a greater bar to free flight, than the piecemeal 
 and uncertain character of words is to free com- 
 munication of thought. Hence all the boasts of 
 demonstrative truth are false, if by demonstrative 
 
 2—2 
 
THOUGHTS 
 
 truth is meant, truth which must intellectually 
 compel belief. Apart from mathematics, that 
 subject is a very narrow, or a very superficial one, 
 which admits of being dealt with in this precise 
 rigid way. No subject connected with man and 
 his destiny admits of such precision. The attempt 
 at precision and argument of severe and flawless 
 hardness, convicts the user either of shallow and 
 narrow views of his work, or ignorance of his 
 instruments for work, or disregard of the laws of 
 mind with which he has to deal. All controversial 
 writing, so far as it is antagonistic, if it is put 
 out on the pretext of intending to overcome the 
 opponent, is a mistake or a crime. 
 
 Controversy can wound enemies, can encourage 
 friends, can win partizans, but it cannot build up 
 truth or really advance true life. Words cannot 
 do the force-work in this sense, and, if they could, 
 minds will not be knocked even into paradise. 
 How much would never be written, if this was 
 felt to be certain ; if there was no trust in 
 fighting words. How utterly different would be 
 the frame of mind in which subjects would be 
 approached if there was a certainty that building 
 
ON LIFE-SCIENCE. 21 
 
 up gently, instead of knocking down strongly, was 
 the only intelligent way of proceeding. No one 
 can study thought, and the subjects of thought, 
 and words, without being certain of the fatal in- 
 capacity of words as means of transmitting thought 
 fully. The want of a thought-stamp which at 
 a stroke should impress a perfect image becomes 
 painfully evident. Some guess may be formed of 
 what may be possible in another state of ex- 
 istence from the pictorial volume of meaning a 
 good metaphor will sometimes convey. Take for 
 instance Anderssen's wonderful creation of the 
 devil's distorting mirror. Who has not felt a 
 thousand times the hopelessness of arguing or 
 dealing with people, who from some moral defect 
 have made up their minds wrongly ? Who has 
 not seen over and over again men and women 
 with almost every good quality and brilliant en- 
 dowment, and some little flaw of character mar- 
 ring all ? And who has not tried in vain to express 
 this curious hopelessness and character-hitch in 
 any number of words ? But Anderssen's devil's 
 glass, which distorted all things, shattered and 
 shivered, floating in impalpable atoms through the 
 
2 2 THOUGHTS 
 
 world, each atom with its perfect distorting power, 
 and each atom able to stick in a human heart 
 and pass its distorted images into it, does the 
 thing at once. All the great and varied picture 
 of the character-flaw, the uselessness of argument, 
 the hopeless though trifling check to truth, is at 
 once stamped in one picture-word, as soon as 
 two persons knowing that story and feeling it 
 can say of a third he has the bit of glass in his 
 heart. It tells everything. We can imagine a 
 language used by highly intelligent beings in 
 which every complex idea should be represented 
 by a picture-word, and given at once by one ac- 
 curate thought-stamp. But as a fact all the great 
 human ideas are complex, and none of the words 
 accurate thought-stamps. So word-discussions be- 
 tween hostile minds about truth are useless or 
 worse for the simple but sufficient reason that 
 words won't do the work. In a more familiar 
 way, how many jokes are exceedingly facetious 
 at the moment with their proper accompaniments 
 all present ; but many a man has wondered and 
 been vexed in repeating a joke to feel how flat 
 and prosy it fell, simply because the picture was 
 
ON LIFE-SCIENCE. 23 
 
 wanting and could not be instantaneously pro- 
 duced, and the picture gave it its power. This 
 want of true direct communication between minds, 
 and the very imperfect means at our disposal of 
 impressing full and real images even when our 
 own perceptions are full and real, ought never 
 for a moment to be lost sight of by any intel- 
 ligent man. At all events it is impossible to state 
 too strongly the utter uselessness of the tools in 
 man's hands for much of the work he attempts 
 to do with them. Man's body and man's words 
 are equally ill adapted for unencumbered flight. 
 No mind is so unbiassed as not to be liable to 
 evade disagreeable statements, no subject which 
 touches on life can be set out with logical and 
 exact demonstration. Trim garden walks and 
 walls are out of place as soon as a narrow arti- 
 ficial range is passed. They do not belong to 
 kingdoms and worlds. Words cannot do more 
 than roughly hint the truths we feel or know to 
 friendly hearts. The limits imposed on man by 
 the nature of things cannot be disregarded. It 
 is of no use leaping into the air because we wish 
 to fly, unless nature has given wings. The first 
 
THOUGHTS 
 
 step in true knowledge is to know, and, knowing, 
 not to conceal either from ourselves or others, 
 what words can do, and what they cannot do ; 
 to admit humbly their fatal defect as thought- 
 stamps. An erroneous view of words is error 
 everywhere, for all knowledge passes through 
 words. 
 
ON LIFE-SCIENCE. 25 
 
 III. 
 
 FIGHTING, then, in the service of truth, is an 
 impossibility ; because words, though very well 
 able to fight, cannot reach by fighting that which 
 must be reached before truth is the result. The 
 heart-fortress is impregnable to force. It is 
 either a mistake or a crime to fight for truth. 
 The great limitations of language are of para- 
 mount importance, since all our main communi- 
 cation passes in language. First of all vast num- 
 bers of single words, perhaps we may say all, have 
 many meanings. Grass, to a botanist, a painter, 
 a farmer, a poet, a moralist, &c. conveys an en- 
 tirely different idea. This is often unsuspected. 
 Secondly, the necessity of putting out ideas piece- 
 meal is a fatal bar, a law of nature, which pre- 
 vents words from doing real work unless there is 
 already communion of spirit between the speakers. 
 So it comes to pass that words, our only means 
 
THOUGHTS 
 
 of communicating thought, have no power what- 
 ever to force truth on an enemy. Thought can- 
 not be put out in its broad completeness, so as 
 to be seen and felt, accepted or rejected, as a 
 whole ; for words cannot do it. This incomplete- 
 ness especially applies to all questions of relative 
 proportion and comparative value. But every 
 question touching life powers and their workings 
 is of this character. And yet life powers and their 
 workings concern man more closely than any other 
 subject. The comparative value of life, whether 
 we speak of the principle and origin of life, or of 
 its working and practice, comes home to every 
 heart. It is obviously not pleasant to be told after 
 a career of honour and success that the power 
 which has given the greatness is a poor thing, 
 and the greatness a delusion. Few men have the 
 courage to admit that their lives have been a 
 mistake. It takes little to write it, but much to 
 believe it ; for there is no second life in which 
 the experience of the first can improve on and 
 redeem the past. And who can wonder that na- 
 ture shrinks from the conviction that the one life 
 given has been to a great extent wasted, and fights 
 
ON LIFE-SCIENCE. 27 
 
 hard against the bitter conclusion that the glory 
 and greatness which have been won or worshipped 
 are a mistake too ? Yet no less an issue than this 
 underlies most serious controversy. The stake is 
 great and can only be lost or won once, and very 
 often has been lost or won before the immediate 
 question discussed has set the combatants by the 
 ears. It is difficult in such cases to be calm. 
 Very much apparent calmness is only the result 
 of practised gladiatorial nerve and experience, not 
 of disinterested love of truth and charity. But 
 questions of real interest deserve quiet treatment. 
 And much more might be done if we knew at 
 starting what we can do and cannot do with the 
 tools at our disposal. Something in the previous 
 chapter has been attempted in this way towards 
 clearing the functions of words and shewing that 
 they are useless in dealing with hostile minds, 
 and therefore ought not to be employed in hosti- 
 lities if truth is the object. Something will now 
 be attempted towards clearing in the same kind 
 of way another portion of the subject, so that 
 some simple basis may be arrived at in a prac- 
 tical way about the functions of mind and Ian- 
 
23 THOUGHTS 
 
 guage, which may serve to determine the manner 
 of employing both. 
 
 Now it is a very curious fact that meets us 
 on the very threshold of such a practical inquiry, 
 that the mind of man is able to accept and in a 
 certain sense grasp, nay must accept, certain great 
 truths, which nevertheless it is utterly unable to 
 comprehend or explain ; falling back dull, dead- 
 ened and broken-winged, as soon as it attempts 
 to measure itself with them. All must admit, all 
 must fall back baffled from the great glass preci- 
 pices of Infinity, Eternity, Self-existence, Crea- 
 tion. But this is a startling, a sobering fact : an 
 illimitable ignorance imprisons man by being il- 
 limitable. There can be no door to open for him 
 where there is no bound, out of which he might 
 pass and know. Not only powers fail, but the 
 very conception of powers and possibility fails to 
 do more than shew absolute immeasurable failure 
 to reach a single point of what is so plain as a 
 statement to all. Infinity, Eternity, Self-existence, 
 Creation. The inquirer begins by finding him- 
 self in a vast universe, amongst countless worlds 
 which existed before he had intelligence ; which 
 
ON LIFE-SCIENCE. 29 
 
 will continue to exist after he has gone, as they 
 have done before he came ; which while he re- 
 mains are in no wise affected by his knowledge, 
 great or small, of the manner in which they exist. 
 He looks around him awhile, and begins to use 
 words, and speaks of Infinity, Eternity, Self-exist- 
 ence, Creation, and like expressions, and soon 
 forgets, if he recognized it at first, that these 
 words are only ways of saying, " I am ignorant 
 here, my mind permits me to see a beginning, 
 to state a truth, which it cannot from its nature 
 in the slightest degree understand." No know- 
 ledge is so valuable to a true mind as the know- 
 ledge of its ignorance, especially when that igno- 
 rance is an ignorance of the very starting points 
 and beginnings of the subject to be considered. It 
 is often stated that no chain is stronger than its 
 weakest link ; a fallacy, for it is a practical fallacy, 
 of the most pernicious kind. If all strain can be 
 taken off the weak links, a chain may be as strong 
 for the purpose it is applied to, as its strongest 
 links. Better still, if the challenger can persuade 
 his antagonist to grasp the chain some links be- 
 yond the unsafe point, and get him then to test it 
 
30 THOUGHTS 
 
 link by link onwards. And this is done in many in- 
 stances, perhaps it is not too much to say, in most 
 instances, when questions are contested which in- 
 volve, if fairly dealt with, the great problem-words 
 of Eternity, Creation, and others, which seem to 
 mean something understood, but which really 
 are the names of barriers and terms for total 
 ignorance. This ignorance must be admitted, 
 with all its consequences, by every candid inquirer 
 who is going to discuss any portion of life-science. 
 For the false portion is very often out of sight. 
 And a house on sand may be far stronger than 
 a house on rock if the contractor can bind the 
 clerk of the works only to examine the masonry 
 and pass judgment on the shapely rows of hewn 
 stone, fitted, it may be, with consummate skill, 
 without a flaw from basement line to roof. Two 
 things are evident : that words from their piece- 
 meal character are most impotent instruments to 
 work with, perpetually liable to hide instead of 
 declare truth ; and this most of all where it is of 
 the greatest importance they should not mislead, 
 in the statements of incomprehensible truths which 
 they pronounce so glibly ; and secondly, that 
 
ON LIFE-SCIENCE. 
 
 every inquiry must begin with an admission of 
 boundless ignorance on the part of man of the 
 main cardinal facts, for such they may be called, 
 from which the inquiry starts. The true heart 
 will feel, and humbly admit before beginning, that 
 every discovery, either in the world of thought, 
 or the world of matter, is a nothing, compared 
 with the power he is trying to search out ; and 
 that man's body is not more an atom when 
 weighed against the material universe than his 
 mind is, compared with the intelligence which 
 surrounds him everywhere ; in the midst of which 
 he moves, totally incapable of altering the smallest 
 condition of the life of the smallest creature, 
 totally unmissed, when in a few short years he 
 drops out of the place he has held in it. Tools 
 almost useless for the work, and powers to wield 
 them of no higher order, are two facts not to be 
 disregarded by any true mind which is going to 
 make an attempt to do the work. For these facts 
 of creation must be accepted if any real progress 
 is to be made, and the observance of them may 
 be the cause of very real progress in most humble 
 hands. A villager may guide a great king if he 
 
32 THOUGHTS 
 
 knows the country. The most powerful army may 
 be ruined by taking a wrong turn ; so entirely 
 dependent is the greatest strength, intellectual or 
 physical, on the simple facts of nature. To despise 
 this is not wisdom. Even real power of a striking 
 kind may be a very subordinate means in life- 
 work. Men cannot fly, though birds can : so 
 utterly distinct is power or the want of power from 
 true pre-eminence. Yet what would not science 
 say if she could give us eagle wings ? But if mere 
 power, as such, can be so little worth, how utterly 
 noxious must be the result of making believe to 
 have powers which do not exist. In bodily things 
 this is called madness. That man is mad who 
 thinks he flies, and passes his life in fancied flying. 
 To use the mind in this manner, disregarding what 
 the mind can do, and what the instruments of 
 mind can do, is not less madness, though it may 
 be less evident. The mind finds itself provided, 
 if it will examine, with most halting, ineffectual 
 powers of expression ; and its instruments, words, 
 are for very much work good for nothing. And 
 its own inherent powers are equally good for 
 nothing when matched against the great infinities, 
 
ON LIFE-SCIENCE. 33 
 
 which dawn upon it as existing the moment 
 thought begins. There must be a great hidden 
 truth in these mysterious premises of human 
 life. 
 
34 THOUGHTS 
 
 IV. 
 
 A CHILD travels on a railroad under a serene 
 conviction that railroads are one of the condi- 
 tions of earthly life, or a little later, under the 
 same conviction in a different form, knowing that 
 they are the work of men, but still thinking it 
 quite natural, and a matter of course, that men 
 should be clever enough to make them. All the 
 long centuries of thought and experiment which 
 have culminated in the steam-engine are to such 
 a mind — nothing. But is the case different when 
 we come to men, even educated men, men of the 
 highest intellectual culture, as soon as their own 
 special subjects are left ? What knowledge have 
 most people about their own bodies ? If disease 
 and accidents were eliminated from the world, 
 little or no inquiry would take place on this sub- 
 ject. Everything of daily occurrence is treated as 
 a matter of course, unless some check or incon- 
 venience draws attention to the need of know- 
 
ON LIFE-SCIENCE. 35 
 
 ledge. So it comes to pass that the last things 
 understood are the things everybody thinks he 
 understands, or receives as not wanting under- 
 standing at all Universal use and universal ac- 
 ceptance are too often walls of rock in the way 
 of improvement. There is a sort of self-satisfied 
 power in the use that is apt to resent as an in- 
 sult any suspicion that the thing so freely used, 
 the slave of our will, is beyond our jurisdiction 
 anywhere, and lord perhaps of an inner circle in 
 which it rules undisturbed, while we its seeming 
 masters stand outside. Of the thousands who 
 keep dogs, who has really taken home thoroughly 
 the fact that the hairy form so familiar to the 
 eye is nevertheless the habitation of an utterly 
 unknown life ? Now there is a curious power that 
 is both servant and master of the human world, 
 a power neither living nor dead, a power full of 
 startling contradictions, a riddle not easy to state, 
 but easier to state than explain. We call this 
 power " speech," and its instruments words. And 
 we think them common enough, as indeed in a cer- 
 tain sense they are. They are as we have seen 
 tools of mind, and some of their properties and 
 
 3—2 
 
56 THOUGHTS 
 
 uses have been stated. But what do we really 
 know of them ? Science answers promptly that 
 they are undulations of air, and talks of laws of 
 sound, and states the facts observed, and tickets 
 them, and goes off to something else, as if a 
 door had been opened, and an explanation given, 
 instead of a door shut, and the truth behind it. 
 What is air? and sound? Why should the wind 
 which dries a puddle, or overthrows a tree, by 
 any conceivable movement or pressure be other 
 than wind in motion, or pressed ? Ex nihilo nihil 
 has long been an axiom of science; air therefore, 
 as long as nothing is added to it, remains air. 
 How comes it then that the movements of a box 
 called a mouth, without adding anything that can 
 be seen, touched, weighed, measured, or tested in 
 any way, should knock life and spirit-meaning into 
 air, and that air thus made the vehicle of what 
 can neither be seen, touched, weighed, measured, 
 nor tested in any way, should rush into a twisted 
 cavern called an ear and there deposit its strange, 
 impalpable, burdenless burden of thought in the 
 thought-reservoir of another mind ? What is it 
 that is in the air when the air is words which was 
 
ON LIFE-SCIENCE. 37 
 
 not in the air before ? Science answers, nothing. 
 Yet there is what we cannot tell though we feel 
 it, there is a birth from man's mind, and like his 
 mind graspless and viewless, no instrument can in 
 any way reach it. Nay, it is not only the speak- 
 ing of fresh words that has this strange power of 
 mind, the same words with the emphasis altered 
 convey entirely different ideas. What is emphasis 
 that it should act thus ? Take the sentence : "You 
 gave me my opinion." The meaning alters ac- 
 cording as the stress is laid on any word more 
 than another. But stress does not make air dif- 
 ferent from air. What is it that thus defies 
 our search ? Is it living, is it dead ? If it is 
 living, how comes it that the words themselves 
 perish in a moment and are feelingless, common 
 air ? If dead, how comes it that they burn with 
 thought, touch hearts, teach, rule, pass on from 
 life to life always in communion with life, and 
 sometimes, once spoken, never again drop out 
 of heart-sovereignty ? We may indeed say that 
 human life and human feeling animates air, and 
 passes into other lives and feelings by doing so. 
 True, but this is no nearer an explanation than 
 
38 THOUGHTS 
 
 the simple statement that words are a strange 
 power. What is it passes, and how ? What is 
 human life in itself? what is it, in this power of 
 passing out, without being diminished, into exter- 
 nal matter, without increasing it, whilst all the 
 time we feel that it is a new creation ? 
 
 Who shall answer this ? It is a mystery, in 
 which by a perpetual acted parable we get nearer 
 perhaps than we ever shall in any other way to 
 the knowledge of our ignorance of the great un- 
 known nature of life and spirit. For in this daily 
 wonder we do see, we do know, that common air, 
 remaining all the while common air, of the same 
 weight, composition, density, as before, suddenly 
 becomes instinct for a moment with life, is made 
 a connecting bridge between two different life- 
 fountains or more, passes life across to life, we 
 know not how, yet we know it is so, as well as we 
 know anything ; and thus, though we are infinitely 
 far off from being able to make an independent 
 living being, we become assured by this strange 
 tying together of thought and matter, in which 
 each keeps quite distinct, of a life-power within us 
 able to put a sort of life into that which before 
 
ON LIFE-SCIENCE. 39 
 
 had none, and which shows no sign of having 
 it by any change of structure. This may lead 
 us to a dim far-off conception of the infinity 
 of ignorance that lies between us and the know- 
 ledge of spirit in its subtler essence. At least it 
 must make us know the broad distinction between 
 life and matter. We must see the curious power 
 by which mind, intelligent life, is entirely inde- 
 pendent of the laws of the material world in 
 its essential nature, though it is made known to 
 us by matter. It acts on matter as a superior, 
 and whilst adding nothing to it, diminishing no- 
 thing from itself, entirely alters the whole cha- 
 racter of the matter it deals with, and is felt as 
 a great and paramount power, known, recog- 
 nized, obeyed, without giving the slightest indi- 
 cation of its presence which any material organ or 
 instrument can bring to an account. Perhaps this 
 knowledge of the existence of intelligent life, this 
 distinction between life and matter, and the mar- 
 vellous creative power of life with its impalpable 
 eluding of grasp is still better seen when we take 
 words in their petrified form of writing. For 
 here the life-link is farther off still. What is 
 
40 THOUGHTS 
 
 the existence, the whatever-you-please-to-call-it, 
 which travels across four thousand years out of 
 the mind, say, of Moses to us, and speaks freshly 
 to you and me ? Oh, there is none, you are only 
 dealing with symbols, answers fact-science. Very 
 well, so be it. But symbols of what ? What part 
 of Moses comes to us in this way ? What is the 
 original germ ? Do words symbolize his hands, 
 his feet, his tongue, or his brain ? Are those black 
 crooked shapes imitations, similarities, pictures, 
 anything of anything, that can be put into visible 
 form, and seen, and weighed, and measured ? 
 Do the characters of the Hebrew Bible as such 
 contain any conceivable element of life ? What 
 then do they contain ? What is it, reader, you 
 are reading now ? Very wonderful are these mind- 
 waifs, these floating thoughts on the stream of 
 time, a ghostly band on material rafts, visible 
 spirit-forms, where the form has no natural rela- 
 tion to the spirit it bears, so familiar, and so 
 baffling as soon as we endeavour to fix their 
 exact being and whereabouts. The simple fact 
 is plain enough, that the immaterial thoughts and 
 feelings of man do launch themselves and travel 
 
ON LIFE-SCIENCE. 41 
 
 in this way, are let loose and set adrift with a 
 strange life-germ of their own, But that the mind 
 should be able to catch a wave of air, and ride 
 on it in this nondescript way, or seize on letter- 
 shapes and make them do its bidding so curiously 
 and fully as it does, this may be plain as a fact, 
 but how much further do we get in the endeavour 
 to find out the nature of words or of mind ? Or 
 if we assert, as is true, that this word-nature is 
 only one form out of many by which mind de- 
 clares itself, that is another fact stated of word- 
 nature, but nothing more ; a fact which rather 
 serves to throw light on all material shapes than 
 on the words themselves. When man puts his 
 mind-birth into a painting, or a building, or a 
 tune, nay, when he makes an earthenware dish, a 
 broken fragment of that dish a thousand years 
 hence tells as truly of mind employed as the most 
 glorious poem or building can do. Every shape 
 made by man is a language more or less imper- 
 fect. All form is spirit speaking : all is the ex- 
 ternal manifestation of life; acting, or that has 
 acted. And if this is the case of the meanest 
 work of man, so that a polished flint becomes 
 
4 2 THOUGHTS 
 
 the strongest evidence thousands of years after 
 the hand that polished it has crumbled into dust, 
 how can man who reasons on this withhold the 
 same conviction of a mind-birth made evident in 
 every form organic, or inorganic, which meets him 
 in these worlds ? If the forms did not make them- 
 selves, it must be so. If matter however subtle 
 never moves unless it is set in motion, whence 
 came the motion which has produced so many 
 worlds and so many things on the earth-world, 
 each and all in accordance with an intelligent 
 plan ? If all shapes given by man tell of mind, 
 and intelligence speaks in every work of his, the 
 same must hold good in the other shapes we see 
 in which intelligence speaks, and all form must be 
 in a fashion animate, either really so, as being 
 the casket of life in living creatures, or symboli- 
 cally so, as expressive of life, a speech of God, a 
 language by which He declares Himself to beings 
 incapable of seeing Him in other ways. 
 
 Thus we are brought inevitably to the con- 
 clusion, that material form is nothing else but 
 intelligence making itself known outwardly, and 
 that all we see is a language appealing to the 
 
ON LIFE-SCIENCE. 43 
 
 senses, one vast ceaseless speech of unseen spirit- 
 power moving, or forming, or having formed what 
 'else would be still, or non-existent, making use 
 not only of air, but of every kind of matter, to 
 declare its will, just as man makes use not only 
 of air, but of stone, wood, colours, and other 
 matters in architecture, painting, sculpture, music, 
 and is not confined to words for his speech. All 
 that declares intelligent mind is language, and all 
 matter is a speech. All of it is the " God said" 
 of Creation ! The theory of beauty rests on this 
 truth as its first principle. Beauty is the expres- 
 sion of the mind of God seen through a material 
 medium. All we behold is beautiful in proportion 
 as it is expressive of mind, and of noble mind ; 
 although from the infirmity of man's judgment it 
 comes to pass that mere shape and form, which 
 satisfies the eye, is often ranked higher than it 
 deserves, because it is appreciated more easily, 
 whilst beauty of expression being less gross, is 
 not understood excepting by subtle and educated 
 feeling. This is the case in what we are pleased 
 to call the inanimate creation, when man is read- 
 ing mind in works of mountain and sea, of forest, 
 
44 THOUGHTS 
 
 plain, and river. The gladness or the gloom 
 gives a soul, as it were, to the earth-landscape, 
 breathing in tracts of light and shade across the 
 varying scene. Gentle presences, as of mercy, 
 seem to pass amongst the noon-day hills, and 
 linger on their slopes, filling the hollows of the 
 earth with grace, and softening the mood of fire- 
 smitten crags. Man looks, and his spirit answers 
 to spirit, and the more perfect, the more humbly 
 pure the receiver is, the more completely he draws 
 in the message of glorious spirit-power, and calls 
 it beautiful, and interprets the handwriting of- the 
 supreme intelligence. But this will be the case 
 still more in the realms of life ; in that higher 
 world, where matter is a servant of servants, there 
 the patient spirit watches and waits, till love 
 unriddles its great secrets, and makes forms seem 
 beautiful which are to grosser, prouder minds 
 common and base. Love pierces behind the veil, 
 and gains something of that vision at last, which 
 will belong to a perfect world, in which every 
 shape will be true, every form declare its message 
 clearly, and be what it seems to be, whilst every 
 eye and ear will read and interpret all aright ; 
 
ON LIFE-SCIENCE. 45 
 
 not deceived, as here on earth, by lying types of 
 form and sound, and lying blemishes of eye, and 
 ear, and heart, but seeing expression of noble 
 qualities exactly given, and able to understand 
 what they see. Still even here on earth much is 
 done. Beauty is expression of life ; not varying 
 with the judgment, or want of judgment of the 
 spectator, but a true quality independent of man's 
 opinion. In its lowest type it is mere outward 
 delicacy of form, the lines that make shape, and 
 are almost empty of life-expression, then it rises 
 through all ranges of capacity of expression, and 
 of expressive living speaking faces where feeling 
 high and pure shines through, till it culminates in 
 the idea of the glorified heavenly beauty, in which 
 all sense of mere form, as form, is lost ; and " the 
 countenance is as the sun shineth in his strength ; " 
 and where rays of light and expression, as an 
 atmosphere of glory, feeling, and power, defy any 
 attempt to fix definite shape on it, or tie it down 
 to an outline for the eye to seize ; but the face 
 speaks by a radiant effluence of visible mind. 
 This truth, however, of mind expressing itself in 
 outward form, and all outward form being a 
 
46 THOUGHTS 
 
 language, brings us no further in our investi- 
 gation of words and of life, excepting so far as 
 enlarging the circle of language, and shewing us 
 that all forms, like words, are higher or lower 
 records of an intelligence quite distinct from the 
 material used ; of a power, which we see in ten 
 thousand ways giving motion, shape, changing, 
 governing ; a power which in the case of words 
 is the one solitary instance in which man brings 
 something into the world which was not in it 
 before in any shape, and leaves something in the 
 world endued with a sort of vitality ungathered 
 from any element which was in it before and 
 incapable of being reduced to any element. Where- 
 ever we meet it, and we meet it everywhere, 
 there is only one answer that every one must 
 soon give about it, ignorance, total ignorance of 
 the essence of life, coupled with an unqualified 
 acknowledgment of its existence. What were 
 these words before they were written, as the pen 
 moved ? What are they now, after they have 
 been written and the pen has ceased to move ? 
 There is not a name in language for the kind of 
 connection between the mind-waif and its shape, 
 
ON LIFE-SCIENCE. 47 
 
 or the kind of life a writing has, or the' kind of 
 death, if that is more expressive: it is a riddle 
 without an answer, and so we leave it. But it 
 is a riddle that plainly declares immaterial life. 
 
4^ THOUGHTS 
 
 V. 
 
 The great distinction between life and matter, 
 which appeared so plainly in words, meets us 
 everywhere. Everywhere also man finds himself 
 brought face to face with a vast machinery en- 
 tirely independent of him. He is endowed with 
 powers which enable him to see much ; he is 
 endowed with powers which enable him to make 
 use of some of the things he finds, but he is not 
 endowed with powers which make any thing of 
 those possessions in the midst of which he stands 
 really his own, or by which he can alter in the 
 slightest degree the real nature of the least of 
 them. " He brought nothing into the world, nei- 
 ther can he carry anything out." Nay more, 
 when this intelligent and inquiring being turns to 
 himself he is no better off there. He finds him- 
 self to be in body a world of action which goes 
 on, whether he is waking or sleeping, quite inde- 
 pendent of his will, which he can stop, hinder, 
 
ON LIFE-SCIENCE. 49 
 
 destroy, but not make or set going. He finds also 
 a world of thought and feeling still more beyond 
 his reach, which moves, though it is himself, in 
 many ways quite independent of himself, and 
 which he cannot explain. Fact-observation is all 
 that is really his own, as far as that goes. And even 
 in this he is by no means great. Catching facts, if 
 we are to believe the facts of all who bring them 
 to market, is a precarious game, and involuntarily 
 suggests sometimes Dr Johnson's definition of fish- 
 ing. This is a sorry position however for the 
 masters of the world, these undeveloped deities, 
 which the "tendencies" of science are producing. 
 They are permitted to gather a few facts out of 
 the countless heaps on every side. A man must 
 begin with the necessary admission that he is a 
 learner in a world of which he is a simple tenant, 
 utterly unable to account for his being even that. 
 Then as soon as he sets himself in earnest to 
 search out and value his possessions, a search 
 which he calls philosophy, the first-fruit of philo- 
 sophy is, that philosophy appeals to reason as 
 judge, and brings up its facts and discoveries to 
 this tribunal. But what is reason ? If reason is 
 
 4 
 
50 THOUGHTS 
 
 not essentially different from matter, the appeal 
 is absurd. How can a stock, a stone, or light- 
 ning, or a sunbeam, or the subtlest conceivable 
 matter judge matter ? If it is essentially differ- 
 ent, then intelligent life in all its forms and dead 
 matter are utterly distinct, as we have already 
 seen them to be in air made words. And if any 
 man confounds intelligent life with dead matter 
 because the boundary line between some kind of 
 life, the essence of which we know nothing about, 
 and some kind of matter, the essence of which 
 we know nothing about, is indistinct to us, it is 
 useless to say another word, that man is either 
 above reason or below it, in either case out of 
 the human horizon. Now what has reason done? 
 At first, if we go back in time, man went forth as 
 a knowledge-king into the universe, and handled 
 it for many many hundred years in this spirit 
 of kingship from above. His philosophy, when 
 this assumption was once made, in a truly philoso- 
 phical spirit, followed out this assumption, and 
 with wonderful power, in the most logical way, 
 sent forth theory after theory partitioning out as 
 with a conquering hand all the realms of the 
 
ON LIFE-SCIENCE. 5 I 
 
 subject-world. Unrivalled mental power and un- 
 rivalled industry were displayed, but at last after 
 centuries of this web-spinning it was discovered 
 that it led to nothing, and merely formed at best 
 gay tapestry to hide the naked walls behind. 
 But the premise open or suppressed of ixerpov 
 iravrwv avOpwiros and man's sovereignty and ab- 
 solute dominion demanded logically that man 
 should proceed in this way ; and philosophers who 
 held this creed could not rationally do other- 
 wise. Nevertheless a time came at last when 
 this web-spinning did not satisfy, and the basis 
 for future work was proposed of going forth 
 and humbly observing facts, looking at the things 
 around, testing them, questioning them, in a word 
 learning of them, and thus man became a pupil 
 in the material world. But curiously enough in 
 the moral and spiritual world this was not the 
 case, and heathen cobwebs still continue to be 
 worshipped by the intellectual ; and Aristotle, that 
 matchless intellect-king, and men who proceed on 
 the Aristotelian plan, still remain, or rise afresh, as 
 authorities, where that plan is obviously most out 
 of place. If the Ptolemaic system of astronomy 
 
 4—2 
 
52 THOUGHTS 
 
 which made the earth the centre round which the 
 universe revolved has long passed away, it is surely- 
 high time that this Ptolemaic system of Ethics 
 which deals with man in the same way should join it 
 in the same retirement and a new era of learning the 
 facts of life-science begin. In the material world this 
 has begun. Man does admit himself in some degree 
 to be a pupil there. But whence comes the lesson 
 presented to him ? That lesson which he finds 
 here when he comes, and leaves when he goes, as 
 independent of him as if he had never existed? Is 
 it not a contradiction to suppose that this ephe- 
 meral learner thus dropped into a world and out 
 again is lord not only of his lesson-book, as he 
 might be, but of the wisdom which gives him that 
 eternal lesson-book? Or to put it in a different 
 shape, can reason allow us to think that the intel- 
 ligent power which is utterly baffled everywhere by 
 arriving at barriers where all explanation ends in 
 a name, is inferior on the one hand to the dead 
 matter he investigates, or superior on the other 
 to the original cause of all these intelligent and 
 unintelligent beings, himself included, which he is 
 able to discern existing? Fact-observation brings 
 
ON LIFE-SCIENCE. 53 
 
 man at once to the question of matter on the 
 one hand, and intelligence on the other. The phi- 
 losopher sees matter in every instance where it 
 is simply matter requiring another impulse to set 
 it in motion, however subtle the material essence 
 may be, and also in every instance where it is 
 simple, quite unintelligent, however subtle the ma- 
 terial essence may be. Light and a stone are in 
 this respect equal. These two great distinctions 
 are universal. To advance a step further, no one 
 believes air or ink to be alive because the air or the 
 ink conveys an idea from life and is made a vehicle 
 for a new power. Why should the vehicle in any 
 other case be properly living because it is so inti- 
 mately connected with life ? The more so as in 
 every instance the power of separating the body 
 and the life is only too near at hand. Again, if 
 science analyses air and tells us that air is oxygen, 
 nitrogen, and carbonic acid gas, (substituting three 
 names of unknown things for one) because it can 
 separate air into these, by parity of reasoning 
 science must tell us that all living organisms are 
 matter and — it does not signify what they call it — 
 a power unknown but separable and in its working 
 
54 THOUGHTS 
 
 very evident. If we give the name of life to this 
 we only mean, as far as science goes, that we re- 
 cognize the existence of something at which our 
 knowledge stops, and name that something, instead 
 of confounding it with what it is not, and saying 
 we do know what it is. Any argument against this 
 statement based on the new properties and forms 
 that result from chemical combinations need not be 
 noticed, until it is proved that these properties and 
 forms are distinct in kind from the matter which 
 composed them, do not obey the same laws, and 
 have an independent action of their own which 
 science can destroy, but cannot analyse, or produce. 
 There is nothing analogous to life in the changes 
 of form in matter, or changes in material properties. 
 Fact-observation distinctly shows to the rea- 
 son matter and intelligent life, these two. And 
 Fact-observation has disclosed the existence of 
 matter in an infinite number of worlds, obeying 
 the same laws of matter ; but man's knowledge 
 of the phenomena of life is limited to the speck 
 of creation on which he stands, the solitary 
 column in the vast illimitable to which he is 
 tied, and the forms of life existing there. Thus 
 
ON LIFE-SCIENCE. 55 
 
 we are brought face to face with another great 
 limitation and a most humiliating truth, that 
 the range of life within our reach to observe is 
 small indeed. And small as it is, all mankind 
 who have ever lived or are now living have been, 
 and are, totally incapable of even examining the 
 living creatures in any one acre of ground, nay 
 cannot give a perfect account of one, much less 
 construct one, or a cell, a protoplasm. We can- 
 not master our own life and thoughts : stranger 
 still the creatures below us are even more out of 
 our reach. Every living creature we look on is 
 an unknown world : no human being has ever 
 known or ever will know an insect's thoughts, 
 out of the myriads with which earth, water, and 
 air teems. But what a limitation to knowledge 
 this is. We know next to nothing of the work- 
 ing and conditions of life, absolutely nothing of 
 life itself and its thoughts. It appears to some 
 minds rather unphilosophic to speak so positively 
 and theorise so widely on the world we live in 
 till our basis of observation is larger, our powers 
 co-extensive with it, and perhaps it may be added 
 till we really know something of what we actually 
 
56 THOUGHTS 
 
 can and do see. But as we have stated, we are 
 very ignorant of what we actually can and do 
 see. We simply know nothing of the actual life 
 of any creature from the amoeba up to man; we 
 have but little idea whether the difference per- 
 ceived by us in the outward manifestation of 
 life is a difference in degree only or in kind, as 
 far, that is, as science tells us or human intellect 
 can discover. We know, it may be said, less than 
 nothing of the thoughts and feelings of any crea- 
 ture except ourselves, and less than nothing of 
 the life we are led to believe exists above us, as 
 will be shown farther on. But not to know life 
 is to know nothing. This is indeed a limitation. 
 For if intelligent life is different from unintelligent 
 matter as reason tells us it is, then it is self- 
 evident that intelligence and life is not only dif- 
 ferent from, but above unintelligent dead matter 
 at a distance baffling computation or expression. 
 
 Wherever there is life, intelligent life, there is 
 a power capable of self-movement ; wherever there 
 is mere matter, matter however subtle, there is a 
 force requiring something else to set it in motion. 
 It is obvious at once that this inert non-movement 
 
ON LIFE-SCIENCE. 57 
 
 and want of intelligence makes matter purely 
 instrumental, and that this immeasurable infe- 
 riority of matter places it entirely out of the 
 question as worthy of knowledge for its own 
 sake ; we might as well investigate the nature of 
 a spade or a plough. The life of a fly, for ex- 
 ample, is higher and more precious than all the 
 glory and beauty of innumerable starry worlds, 
 which are only matter. 
 
 "As life apparent in the poorest midge 
 Is marvellous beyond dead Atlas' self 1 ." 
 
 Anything, however vast or beautiful or strong, 
 devoid of life is as compared with any real life 
 absolutely valueless. I say " real life," because 
 we are so ignorant of what life is in its essence, 
 that we are unable to classify life scientifically, 
 though able to see clearly on grounds apart from 
 science that there is a classification. And in con- 
 sequence, as knowledge, the knowledge of one 
 fly nature, if we could get it, is more valuable 
 knowledge than the knowledge of all inanimate 
 worlds and forces. In other words, the whole ma- 
 terial universe is in its nature so absolutely beneath 
 
 1 Browning's Poems. 
 
5 8 THOUGHTS 
 
 man as to be neither truth nor even knowledge to 
 him in any high sense. The facts of a material 
 world are not truth, if by truth is meant a higher 
 reality worthy the nature of the inquirer, worthy 
 the nature of a being endued with spirit-life, in 
 a universe ruled by spirit-powers, amongst objects 
 calculated to test and train spirit. So we are 
 once more brought round to the fact that the 
 material world, however useful a mastery over it 
 may be, is utterly beneath man and worthless 
 excepting so far as he is able to see spirit-power 
 working it, or to make it do him service. What 
 then is the province of science ? Just this material 
 world, this, and this alone ; for the spirit-power 
 cannot be weighed or measured or numbered, a 
 bit more than a book can be learnt by putting it 
 in the scales. And the value of this material 
 world, this great instrument as compared with 
 spirit-life is — nothing. Reason accordingly shows 
 us that nothing belonging to the material world 
 is worthy the name of truth to an intelligent being. 
 For the high name of truth cannot rightly be 
 given to the unvarying facts of the construction 
 or action of the instruments in use, which are 
 
ON LIFE-SCIENCE. 59 
 
 nothing as soon as they are left to themselves 
 and taken out of the intelligent hands of God 
 or man. Reason also shows us that matter is 
 utterly out of the question as a self-acting power, 
 and a fortiori cannot have originated itself. 
 Reason also shows us that the limit of our own 
 knowledge of our own life and intelligence is very 
 soon reached, and that we have not originated 
 either matter or life, as we do not even under- 
 stand the action of either, beyond a little analys- 
 ing power as regards matter, and a few statements 
 of how life acts as regards life. Reason also tells 
 us that a living intelligence higher than any we 
 can see must have originated all these lower 
 things animate and inanimate, and when we have 
 tasked our reason to the utmost we come back 
 to the point the child starts from as soon as he 
 thinks, an eternal, self-existent Creator. 
 
60 THOUGHTS 
 
 VI. 
 
 Life and intelligence are ruling powers : if these 
 are in imagination withdrawn, all is void, nothing 
 remains. Matter cannot be conceived of as exist- 
 ing excepting by the fiat of intelligence. The High- 
 est Intelligence must be the Creator of matter. 
 
 What then is involved in the idea of a Creator ? 
 Man, in thinking and speaking of a Creator, 
 almost invariably speaks and thinks of a Maker, 
 and confounds the two, misled by his own ex- 
 perience and habits. Let us examine this. 
 
 A maker uses materials which exist whether 
 he uses them or not. 
 
 The materials were in one shape before he 
 touched them, and are in another after he touches 
 them. That is the only difference between the ma- 
 terial and the thing made. A maker therefore can 
 leave the materials which had a separate existence 
 before he touched them to their equally separate 
 existence after he has touched them. The ques- 
 
ON LIFE-SCIENCE, 6 1 
 
 tion of existence does not enter at all into con- 
 sideration, and is in no wise affected in such cases. 
 
 But a Creator, by the Spirit of His power, 
 calls into existence a new thing which did not 
 exist before. 
 
 That we cannot understand this is immaterial. 
 Worlds exist. It is self-evident that there must 
 have been a calling them into existence. This 
 new thing owes its existence to its Creator, not 
 its shape only. It is not self-existent, for then it 
 would not be created, but a creator of itself. 
 
 The existence it has received by the act of 
 being created can only continue by that act being 
 ceaselessly continued. 
 
 Created things therefore exist by a ceaseless 
 act of creation, and the Creator cannot withdraw 
 his active power, or the existence he gave by it 
 would be withdrawn with it. 
 
 God therefore cannot leave His creation a 
 moment ; and a natural law merely means that 
 the Almighty wisdom of God is so perfect that 
 His creative will and His created forms are 
 always in unison. A Law is God's acting will, 
 and does not move God farther off. 
 
62 THOUGHTS 
 
 Let us apply this practically. It has been 
 asked, how can we pray for rain, when meteo- 
 rology will soon be proved an exact science, mov- 
 ing by universal laws, unalterable by prayer ? 
 This is a good example of much of the slipshod 
 claims of science, which are very distinct from its 
 true discoveries. It is a most curious thing to 
 note how men, whose glory is fact-observation 
 and exactness, and whose axiom is, or ought to 
 be, that the discoveries of to-morrow are per- 
 petually enlarging the knowledge and correcting 
 the hypotheses of to-day, are making themselves 
 and their subjects synonymous for the seemingly 
 opposite poles of the wildest dreams and the most 
 positive dogmatism. Half the claims of science 
 at the present day are cheques drawn on future 
 ages to be cashed by this generation ; a sort of 
 forgery on the Creator. Now it is a sufficient 
 answer to such a question as the one about rain 
 to decline to answer it altogether, till the premise 
 on which the question rests is secure. ' There 
 never will be an exact science of the weather, is 
 the first answer. 
 
 No one would deny that a general knowledge 
 
ON LIFE-SCIENCE. 63 
 
 of the general conditions under which given re- 
 sults take place, may be very attainable and very 
 useful. Suppose we grant that in everything 
 throughout the great world-machine this is, or 
 will be, the case to the fullest extent. It only 
 amounts to this : the world is, say, a steam-engine, 
 when certain pistons move certain results invari- 
 ably follow. The further rather important question 
 remains, who ? when ? and under what conditions 
 sets the pistons going ? Or, granted that the 
 pistons are set going, who ? when ? and under 
 what conditions applies the force generated ? 
 
 Again, all movements which fall under our 
 observation are themselves resultants of various 
 combinations of forces, and these again of others, 
 the complexity of the problem increasing as it ad- 
 vances to an extent far beyond our limited powers 
 to appreciate, much less to be able to calculate. 
 And yet, before we can be said to have scientific 
 knowledge even of the mere mechanical move- 
 ments of this system, every force employed must 
 be ascertained through every circle of cause and 
 effect, all must be known and exactly measured. 
 Even then it does not follow that with a per- 
 
64 THOUGHTS 
 
 sonal creator ruling the vast machinery, we should 
 be able to foretell coming movements from the 
 uniformity of action that has hitherto followed 
 on his word. But at any rate before this it is 
 obviously against reason to attempt to do so. 
 
 Again, the movement may be invariable in 
 direction, but its being quicker or slower may be 
 the cause of infinite variation in the effect pro- 
 duced. Or the force generated may be invariable, 
 yet an alteration in the straps or pulleys which 
 apply the force may be the cause of infinite 
 variation. Let it be granted that we are in the 
 great engine-room of the universe, and see the 
 engine distinctly moving with its invariable stroke, 
 what is to prevent the machinery in the room 
 above out of sight, the machinery which the 
 engine moves, from having a changeful complexity 
 of manufacturing power quite unconnected appar- 
 ently with anything we see ? What prevents for 
 instance the same engine working in the engine- 
 room in which we are and see it, from discharging 
 stone, coals, water, corn, or anything else ad in- 
 finitum from the stores out of sight down on us ? 
 
 To put this same question again in a some- 
 
ON LIFE-SCIENCE. 65 
 
 what different shape. Grant to the full the fixity 
 of universal laws, nevertheless in this immense 
 web of complicated law-movement, may it not 
 very well be that without infringing or altering a 
 single working law, the slightest disarrangement 
 of the balance of forces might at once, working by 
 law, alter part or the whole of all the actual 
 application and its results in the great world-web : 
 just as a finger pressed on a spider's web, without 
 breaking a single thread, vibrates through the 
 whole ; and if that web was a world, would pro- 
 duce different phenomena at once in every region 
 of it. 
 
 Again, What is meant by a Universal Law? 
 Is it our conviction based on experience, that 
 given effects always follow given causes ? 
 
 This may be very true but it is also qua us 
 very limited, as it supposes that we know the 
 causes and effects, and our knowledge of cause 
 and effect is obviously very far from universal. 
 Thus a universal law only means that under 
 limited conditions in a limited area certain things 
 always happen as far as we know. 
 
 There are many scientific truths where, given 
 
 5 
 
66 THOUGHTS 
 
 the cause, the effect is certain ; but these causes 
 and effects are a parenthesis contained in a larger 
 world. Are we commensurate with all the worlds 
 our reason tells us of, or leads us to believe in, 
 or at least must make us admit our possible ig- 
 norance of, that we thus talk of universal laws, 
 as if universal laws meant things which must 
 happen ? Observe too the region in which these 
 universal laws hold good, in the movements name- 
 ly of the heavenly bodies and material worlds, 
 becoming difficult, doubtful, or non-existent pre- 
 cisely in the quarter where by theory we men 
 ought most to be sure of them, on our own 
 earth with its life. But we have before seen that 
 knowledge- which deals only with dead matter, 
 however vast or beautiful, is so low in the scale 
 as not to be worthy of the name of truth, or to 
 be taken account of by spirit power dealing with 
 spirit life. Certainly if there was no intelligent 
 mind or feeling involved, it becomes at once, we 
 may say, certain that a world of inorganic forces 
 would be ruled by Almighty wisdom according 
 to a plan so perfect that, given the first link, 
 every other link should be invariable ; we do see 
 
ON LIFE-SCIENCE. 67 
 
 something like this in the movements of the stars. 
 But my reason tells me that there is intelligence 
 and life, and that countless glorious worlds of 
 matter cannot be put in the balance against one 
 living spirit, nay against one fly. And reason 
 has shown me by the aid of God's word, that the 
 Creator Spirit has made all things, and never 
 withdraws His active, intelligent, living powers 
 from them. The intelligent living energy of God 
 therefore is what is really meant by Law. Is 
 the mind of A who tells us not to pray for rain, 
 because rain comes by a universal Lav/, commen- 
 surate with the mind of God, that he should tell 
 us so positively what God will or will not do ? 
 But if not, what is meant by the assertion that 
 a scientific law cannot be altered ? If God and 
 A were the only two living intelligences, there 
 mio-ht be some sense in such a statement ; but 
 when the element of life, and of life such as man's 
 life, is brought into the material world, why should 
 not the Almighty and Allwise Spirit King break 
 up any number of worlds or Universal Laws ! for 
 the sake of it ? the real benefit of one living 
 spirit must outweigh all matter. Why should not 
 
 5—2 
 
68 THOUGHTS 
 
 Elijah rule the rain, or Joshua the planetary sys- 
 tem, if any spirit purpose is served by so doing ? 
 Why might not the great Creator Spirit alter 
 every property of matter ? Reason plainly tells 
 us that the less must yield to the greater, worth- 
 less matter to precious spirit. What is a miracle, 
 that babblers should so confidently assert that 
 no miracle can take place ? In one sense they 
 are right. Changes in matter once created are 
 not miracles. As soon as the mind heartily and 
 truly takes in the great truth of a God Creator, 
 Who by a ceaseless act of ever-present will keeps 
 in existence that which He has created, from 
 the smallest speck of dust to the highest form 
 of life, at that moment reason tells us plainly that 
 man, unless commensurate with the all-upholding 
 will of God, cannot of himself assert that any 
 phenomenon is a miracle, or any exercise of the 
 acting will of God more wonderful, as far as he 
 knows, than any other exercise of it. Reason 
 tells us that the stone we hold in our hand, and 
 the hand that holds it, must equally melt away 
 and cease to exist if the creative act by which 
 they exist is withdrawn. Reason tells us that to 
 
ON LIFE-SCIENCE. 69 
 
 alter in any way the nature of the stone or the 
 hand, to make the stone swim, or the hand, when 
 withered, stretch forth and be sound, is a much 
 less thing than to make the stone a stone, and 
 the hand a hand, in the first instance. To create 
 is a miracle, to alter a thing created is no mira- 
 cle for the Creator, even according to our narrow 
 minds. Reason tells us that if there is any miracle 
 it cannot be in any change of matter or material 
 forces, or things created. It is no miracle for a 
 man to build a house, altering thereby the arrange- 
 ment of stone ; or fire a cannon, altering thereby 
 for a few seconds the inertness of iron ; or to drive 
 a horse, altering thereby the direction in which 
 the living creature would move. It would be a 
 miracle for a baby to do these things. Is God 
 the Creator a baby that he lacks strength to alter 
 the things He has created ? Is God unable to 
 control matter ? Nay, God is not a God of the 
 dead in this sense either : to alter dead matter 
 is no exercise of power for the Living God. No 
 change in matter is appreciable, much less wonder- 
 ful, miraculous, compared with the original act of 
 calling it into existence, and the continuance of that 
 
;o THOUGHTS 
 
 act by which it remains in existence. Man must 
 deny God, before he can look on a change of 
 matter as a miracle, excepting so far as he means 
 by the word, fresh evidence to his own poor in- 
 tellect of divine power. There is no miracle in 
 any other sense when the ever-present will of God 
 changes or suspends existences which only exist 
 because of that will. 
 
 To change the working of material forces is 
 no miracle. Moreover how do we know that we 
 see anything except very remote results, or ever 
 get near the actual motive-powers at all ? May not 
 the Creator have in existence subtle agencies quite 
 unknown and untraceable by human skill ? The 
 telescope and microscope have shown us things far 
 beyond human ken unassisted by these means, 
 which are now through these means within our reach ; 
 is it not a necessary induction, does not reason tell 
 us, that as we find no limit as far as our means 
 take us, therefore there are infinite ranges which no 
 means can, or ever will, bring within our reach ? 
 If visible matter, matter that is capable of being 
 made visible, is utterly hidden from the human 
 eye unaided, but the philosopher by the possession 
 
ON LIFE-SCIENCE. 7 1 
 
 of an enlarged faculty is at once lifted into a new- 
 world of possible knowledge, how can he refuse 
 to admit that a similar extension, and again a 
 similar, would have the same result, and set him 
 as much above his present self merely by increased 
 sight, as his present self is above the poorest 
 savage who wants his instruments ? What must 
 a being with such sight, or greater, think of philo- 
 sophic man with his poor faculties, and his con- 
 fident theories ? And if this is the case with 
 matter which all agree is subject to human obser- 
 vation, what are we to say of life-power ? Who 
 has seen life ? But what is our knowledge if it 
 is so soon stopped ; if knowledge of matter is 
 worth nothing, and in knowledge of life w r e know 
 nothing? When we look at matter scientifically, 
 we become aware that, solid as it seems, the 
 meshes of a great net are to us a solid compared 
 with the interstices in the densest matter to 
 imaginable existences. And this material book of 
 the Creator shows us at the same time the whole 
 creation filled with a flood of unsuspected life; 
 from the animalcule in the water, or the minute 
 shell from the deep sea, invisible excepting to a 
 
7 2 THOUGHTS 
 
 most powerful microscope, which nevertheless was 
 formed by a creature living inside it with a life 
 so complex in its instruments as to be capable 
 of forming this shell which was its home, where 
 it lived with channels of life in a body which 
 fed on something smaller still, with a flood of 
 life, I say, from this embodied thought, (for it is 
 too small to be realised as a body) up through 
 numberless gradations to man. And moreover 
 we see, the more we become acquainted with the 
 workings of things, very much of the machinery 
 of this earth worked through living agency. In- 
 sects fertilise flowers ; birds carry seeds, countless 
 changes go on in earth and air and water through 
 the movements of living creatures ; coral islands 
 are formed ; man works. All this we know. 
 Are we to suppose that this great flood of life 
 pervades creation, steadily rising till it culminates 
 in man, and that then the great gulf between 
 man and God is empty of all life ? Is this what 
 reason would teach a reasoning observing being ? 
 Can a reasoning being see a perpetual gradation, 
 a wondrous fabric of life rising over life as far 
 as his power enables him to go ; and, when his 
 
ON LIFE-SCIENCE. 73 
 
 power stops and can pass no higher, believe, be- 
 cause his power stops, that what he saw as long 
 as he had power has come to a sudden stop too ? 
 Does a man believe that he is at the end of the 
 earth because his powers do not allow him to 
 move on ? Or, is life to be active and employed 
 everywhere as long as he sees it, and the moment 
 he cannot follow, does all activity cease, even if 
 he politely admits there may still be life ? Reason 
 tells us distinctly that between man and God 
 there must be the same overflowing wave of life 
 continued, that active energies more varied, fuller, 
 more perfect than those between man and the 
 atom-life of the shell beneath, mount upwards 
 range above range, for ever and for ever. Reason 
 tells us that this active life, like in kind of opera- 
 tion to the active life of man only higher, will 
 pervade and rule all matter, so that we may 
 well believe that it is no figure of speech which 
 the Psalmist uses when he says of God, "He 
 maketh His angels spirits, and his ministers a 
 flaming fire;" or that tells of Christ "rebuking" 
 the winds and the sea. But if so, what is there 
 wonderful in these ever-present spirit-agencies and 
 
74 THOUGHTS 
 
 intelligent wills, whilst working under God every 
 material force, changing at any moment whether 
 perceptibly or imperceptibly the direction of the 
 material forces they wield ; what miraculum would 
 there be if every drop of rain is guided or shot 
 through air by a living power ? Our observation 
 of facts, our experience and knowledge, bears 
 out this theory quite as much as the observation 
 of general uniformity (very imperfect in the earth- 
 region where man is best qualified to master it) 
 does the theory of non-intervention, and a God 
 with nothing to do after some primal act of set- 
 ting things going in a period too far off to signify, 
 graciously allowed him by condescending philo- 
 sophy. Does not reason, dealing with the facts 
 before us, require us to acknowledge the utter 
 nothingness of matter and its forces apart from 
 life, and render it probable that the seeing eye, 
 any power, that is, which can see this universe, 
 looks over one great ocean of life, a boundless all- 
 pervading sea in which matter is a mere floating 
 vehicle for the play and activity of life to work on ? 
 It is easy to imagine a state of things which 
 shall illustrate this by analogy. Light is the 
 
ON LIFE-SCIENCE. 75 
 
 subtlest essence we know in the material world. 
 Light pervades the universe ; ocean beyond ocean 
 of light stretches through the abysses of space ; as 
 far as we know, light through all infinity is un- 
 dulating its everlasting waves. Compared with 
 light the vastest world is but a speck, the rolling 
 orbs of matter that stud the heavens unappre- 
 ciable dots, set there to give out or reflect its 
 glory. Now let us suppose that man could only 
 see light when reflected from some solid body. 
 All the aerial splendour would be quenched ; but 
 the earth and every thing on earth — each flower, 
 leaf and stone would become a light, and seem to 
 be an independent fire ; each blade of grass would 
 be a living ray ; all that flies or moves, all things 
 animate', all things inanimate, would be present 
 to his eye as light-powers ; all would bring light 
 to him ; he would know light only from them. 
 But although unseen by him, and incapable of 
 being reached by his eye — light, as now, would 
 surround him on every side, and he would be 
 moving amidst the boundless waves of the infinity 
 of the ocean of light, knowing nothing of it, only 
 because his eye was too coarse to see light in 
 
7 6 THOUGHTS 
 
 the fine medium of air. Then philosophers would 
 arise, they would examine carefully the earth- 
 lights, and all the seeming luminous bodies on 
 earth; they would trace no direct connexion be- 
 tween them and the orbs on high, which would 
 hang high up to their eyes in a black lightless 
 gulf without rays, without visible communion with 
 the lights on earth, apparently cut off from them ; 
 (to be sure there would be shadows cast, but this 
 presents no difficulty to an impartial mind which 
 appreciates the vivid imagination of modern phi- 
 losophy, with its " tendencies" and its power of 
 dogmatising on life by a process of clear induc- 
 tive reasoning based on researches in death). 
 Well, philosophers would arise, they would frame 
 theories (here I cannot follow them, but may hint 
 at a philosophic cult of the diamond), and they 
 would deny the statement handed down with 
 marvellous attestation of its truth, that all the 
 light on earth came from those orbs ; though all 
 the while they themselves were moving without 
 escape in the midst of the great ocean of unseen 
 light, encompassed by our air and its splendour, 
 but unable to see its subtle waves. Substitute 
 
ON LIFE-SCIENCE. 77 
 
 the word "life" for "light" in this comparison 
 and the analogy is complete. Reason tells us 
 plainly that a being endowed with material 
 organs only as his means of communicating with 
 the outer world and receiving communications 
 from it, can by no possibility discern the imma- 
 terial excepting through matter, and reflected as 
 it were by it. Is it not enough that we can 
 discern matter without life, that we can discern 
 the same matter unchanged as matter, but utterly 
 different without life from what it was a moment 
 before with life ? and that we can discern life 
 producing results utterly different in kind and 
 degree from any material agency ? If spirits ever 
 laugh, they must laugh to see man with his ma- 
 terial instruments trying to catch the immaterial, 
 hacking at the world-carcase like a butcher at 
 an ox, to find out life ; making post mortem 
 examinations with solemn earnestness in search of 
 — life, and when he cannot find it, saying it is 
 not, mistaking dissection for construction, groping 
 in dead tissue, and proclaiming himself a creator 
 because he has discovered how to pull to pieces 
 skilfully. Is this surgical knowledge, supposing 
 
THOUGHTS 
 
 we grant it coextensive with matter, instead of 
 the knowledge of a few collections of atoms which 
 it is, worth anything whatever in the presence of 
 the illimitable ocean of life, which no instrument 
 can dissect or cut ? of which our ignorance is 
 simply measureless, excepting so far as we are 
 able and willing to understand truth revealed by 
 God ? And this measureless ignorance is the power 
 which we are to fall down and worship as com- 
 mensurate with the mind of God. If not, what 
 is meant by man telling us that " universal laws 
 are never changed or suspended"? It is not con- 
 ceivable that any observation of the facts of a 
 matter-world can furnish any basis of theory even 
 as to the working of a spirit-world. Still less is 
 it conceivable that any observation of facts is a 
 measure of God. Let philosophy be bold, and 
 if its claims are true, fall down and worship that 
 power, whether man or cell or force, which phi- 
 losophers have discovered as their theoretical 
 First Cause. But minds not yet worked by 
 philosophy into this sublime enthusiasm and dis- 
 regard of reason, minds which study life as seen 
 in man and explained by revelation, cannot as 
 
ON LIFE-SCIENCE. 79 
 
 yet be so enlightened as to think that the noblest 
 progress of life in the noblest form of life we know, 
 namely man, first, is not life at all, but a force ; and 
 secondly, whatever it is, that the progress has been 
 brought about by means of a mixture of truth 
 and lies purporting to come from God, and called 
 His Word ; or by philosophy, the talk of a few 
 ingenious minds and limited to them : and that 
 this curious discovery about life is made by in- 
 vestigating non-living matter. As well go to a 
 butcher for information about natural life as to 
 science for information about spirit life. As well 
 mistake the study of a mask by a child for the 
 knowledge of the man's face behind it, which is 
 moving to and fro at will with a strength that 
 no effort can possibly force to give up its secret 
 Whatever may be said, as long as reason is 
 reason, we know that intelligence is not matter, 
 or life death ; and as the body without the life 
 is dead, so is matter and the material world. A 
 fly is more and higher, immeasurably more and 
 immeasurably higher, if we know anything at all, 
 than the sun itself, if (which the spectroscope can 
 tell us nothing about) the sun is only a material 
 
80 thoughts' 
 
 orb. And unassisted reason is incapable of doing 
 more than observing a few facts on this narrow 
 earth in the only subject that can really be called 
 knowledge or truth, namely the subject of Life. 
 
ON LIFE-SCIENCE. 
 
 VII. 
 
 If philosophers were born in full possession of 
 all the knowledge already gathered by their pre- 
 decessors, instead of having to spend years of 
 their short life in acquiring it before they can 
 add a line, yet the fact of being chained to this 
 earth, one amongst innumerable worlds, wonder- 
 fully curtails their power of investigating mat- 
 ter, whilst their corporeal frame is an utter bar 
 to any true analysis of life ; and beyond this 
 earth, science knows nothing of life at all. These 
 are, as we said, serious limitations, nay more than 
 limitations, utter unconquerable inability to pro- 
 ceed, on the very threshold. Even as regards 
 matter, what would man on the surface of the 
 moon know of this earth with the best telescope 
 that ever was made and all our experience ? What 
 would he know of the varied products, and their 
 beauty, as they exist, from having discovered the 
 chemical composition of the earth-crust ? What 
 
 6 
 
S2 THOUGHTS 
 
 would he know of water, a new element, of vege- 
 tation the child of water, of snows, of seas, of 
 rivers, in fact of anything whatever which is really 
 characteristic of our earth, and makes it the fair 
 habitation it is, with its beauty and its life ? Now 
 reverse the position; what do we know of any 
 other orb besides our own ? 
 
 Reason, if it exists, ought to mark out for us 
 pretty clearly our ignorance of God's works, and 
 of all creation, even of created matter viewed from 
 the side of the Creator's power and wisdom and 
 the knowledge conceivable in beings higher and 
 with greater means of judging than ourselves. 
 Mere change of place, the ability to move at will 
 from star to star, would doubtless enlarge our 
 knowledge in the same way, only infinitely more, 
 than travelling from country to country does 
 upon this earth. Is the difference between dif- 
 ferent worlds to be deemed less than the difference 
 between the North Pole and the Tropics, that we 
 Esquimaux in our sealskin canoes should so con- 
 fidently lay down the law about other worlds 
 from seeing a bit of floating timber cast on our 
 shores ? Why should there not be unknown ele- 
 
ON LIFE-SCIENCE. 83 
 
 ments to us, as we know there are to any being 
 with knowledge limited as ours is, who lives in 
 the moon ? How does light reach us with its 
 undulations through the abysses without air? In 
 another world why may there not be a fire vege- 
 tation, just as we have here on earth a water 
 vegetation ? I am obliged to take a known ele- 
 ment to deal with, as the products of unknown 
 elements obviously cannot be imagined. Why 
 may not the moon, for instance, with its volcanoes 
 be one great garden full of fire-fed plants, and 
 what we are pleased to call its barren rocks be 
 perpetual fountains of resplendent fire-life? This 
 may well be the case with the material products 
 of other worlds, of which we know absolutely 
 nothing, and never can know anything. But our 
 reason would warn us, from what we do know, 
 against closing our minds over a few facts, and 
 ticketing the closed mind " Omniscience." I have 
 said nothing of the angel-life above us in un- 
 known natures and unknown worlds, for the ex- 
 cellent reason that we know nothing about it. 
 Yet our intellect would tell us distinctly, as soon 
 as we study the ranges of life, that there is this 
 
 6 — 2 
 
84 THOUGHTS 
 
 continuous rise in living intelligences : a fact which 
 revelation declares to us as a fact. But as soon 
 as we leave life allied to visible matter we are 
 clearly quite unable to form any idea of its working. 
 We can see, however, our ignorance of the grada- 
 tions of life, and we can see the distinction between 
 a Creator calling life into existence, and a maker 
 combining the material given him by a Creator 
 and making a fresh result by doing so. Let us 
 assume that a great deal of the life we see on 
 earth is merely subtle matter, electricity for in- 
 stance, acting on other matter. If this is so, it 
 is quite conceivable that as we mount upwards in 
 the scale of Creation, we might arrive at beings — 
 angels or archangels let us call them — with a know- 
 ledge and a power able to make any fresh com- 
 binations whatever of the created matter, and any 
 number of fresh creatures endowed with this kind 
 of life. It is conceivable that man might arrive 
 at a beginning of such power. Be it so. How 
 much nearer have these makers got to bridging 
 over the awful gulf between themselves and the 
 Creator who gave them their lives, their powers, 
 and the materials to work on ? How much nearer 
 
ON LIFE-SCIENCE. 85 
 
 have they got to knowing anything about real 
 life — life divine — which we know to exist, or 
 the gradations or kinds of life which there may 
 be ? Or, to come nearer home, what real result 
 would there be if man arrived at a distinct ana- 
 lytical knowledge of the life-germ of an amoeba, 
 or was able to make such a combination ? What 
 would he prove ? What discovery would he really 
 have made about life ? What would he know of 
 life-classification ? As the answer to these ques- 
 tions must inevitably be " nothing," we may pro- 
 ceed to observe that the knowledge and power which 
 can never entirely extract even this elementary 
 secret must be put down as — 0, unless we are 
 to bow down and admit that a channel must run 
 with the same contents, and because water turns 
 mills deny the existence of wine. Minus nothing 
 then is the result reason shews us as the attain- 
 ment of philosophy in investigating life, its origin, 
 and its kinds. Now let us turn and see whether 
 reason tells us anything of the sort of know- 
 ledge possible in what we do find here on earth 
 in our own life and its workings ; whether we 
 get any clue from a comparison of facts as to 
 
S6 THOUGHTS 
 
 what man was intended to do during his short 
 stay here, and how his powers and being were to 
 be brought to perfection ; or whether we are only 
 created to be the laughing-stock of angels who 
 know ; to be the jesters of the world to Beings 
 able to see what we are guessing at when we 
 guess. 
 
 We boast of our reason. Be it so. 
 
 1. Reason requires us to admit that means 
 must be proportioned to the end proposed. 
 
 2. Reason requires us to admit that a world 
 where this does not hold good is an irrational 
 world. And an irrational world is mean if the 
 work of man, impossible as the work of God. 
 
 3. Reason shows us that mankind are so de- 
 ficient in reason as with rare exceptions to be 
 incapable of balancing subtle arguments, or even 
 understanding them : and moreover that the laws 
 which govern man's natural life, and the conditions 
 for its maintenance, are conclusive against man- 
 kind ever attaining in large numbers to any phi- 
 losophic power in the exercise of reason. 
 
 4. Reason therefore shows us that if reason 
 is the greatest moving power on earth, and the 
 
ON LIFE-SCIENCE. 8? 
 
 instrument by which man is to be raised, this 
 is an irrational world. 
 
 5. Reason therefore shows us that there must 
 be some higher power on earth, or that this world 
 is a mean world if made by man, and most cer- 
 tainly has not been thus made by God. 
 
 6. Reason shows us that this power if it exists 
 must reside in every individual of mankind in 
 much the same degree, at least in power sufficient 
 to be a paramount motive power, and must not 
 require time and learning to acquire. 
 
 7. Reason shows us there is such a power in 
 the feelings. 
 
 Reason and experience teach us that Love 
 and Hate do move all ages, ranks, and races for 
 practical purposes equally. 
 
 Reason tells us they often do this in opposition 
 to, or in spite of, reason. 
 
 God tells us that this is the power by puri- 
 fying and giving life to which He moves the world 
 of men. 
 
 God tells us that He has created man to love 
 truth, as He has created the eye to receive light. 
 
 God appeals to the heart, and this removes 
 
88 THOUGHTS 
 
 all vital questions from the horizon space of human 
 philosophy, where both the defenders and im- 
 pugners of religion appeal to the head, as if living 
 in a world which their own arbiter reason declares 
 would be an irrational world. 
 
 Here once more we are met at the very thres- 
 hold by the same truth concerning the intellect 
 and the limitation it imposes, from a different 
 quarter. Knowledge-power first of all is almost 
 nil as reason declares, not the deity which 
 power-worshippers would have it to be ; and 
 secondly, reason declares that knowledge-power 
 is not the ruling power on earth, not the end 
 man is set on earth to work towards. The first 
 discovery of reason is the petty nature of such . 
 power, the second that there is something else 
 higher and better, common to the whole race. 
 For what is power by itself? a great instrument. 
 A blind man firing incessantly into a crowd, it 
 may be of his dearest, is a faint image of power 
 in bad hands, acting in this complicated world. 
 A faint image, for the death and injury there is 
 but temporary, but knowledge-power wrongly 
 used goes on for centuries dealing out death. 
 
ON LIFE-SCIENCE. 89 
 
 To live for knowledge only, if it were possible, 
 would be to be a devil, since knowledge without 
 love of good, taken for its own sake would clearly 
 involve this conclusion. And it is possible to know 
 truth without loving it. Yet not to care for know- 
 ledge as far as true life permits, would be to cease 
 to be a man. The relative proportion is every- 
 thing. Let us not forget this : knowledge is not 
 despised by those who put it in its right place. 
 Now reason, as we have seen above, distinctly 
 shows us that intellectual power and the progress 
 of knowledge is not the end proposed to man 
 during his stay on earth. Knowledge is a con- 
 quest, the possession of which per se neither makes 
 him better nor worse, only stronger. Strength 
 joined with beneficent will and directed by it is 
 good, but strength used evilly is evil — a curse to 
 its possessor in proportion to its greatness. And 
 the worship of strength apart from love and 
 good, if the intellect rules, is devilish, if the flesh 
 rules, animal. Let us however see what we mean 
 by knowledge-power. 
 
 It would not be difficult to imagine a world 
 peopled by human beings from whose minds all 
 
90 ► THOUGHTS 
 
 calculating intellectual force should be excluded, 
 whose reason should stop short of all conquering 
 acquisitive power, who should in consequence be 
 quite incapable of making any advance in science 
 or art which required combination to produce a 
 fresh result, who should, as far as intellect goes, 
 only see things as they are, without any power of 
 search to render them capable of theorising and dis- 
 covering ; to whom a flower would remain a flower 
 always, with no botanical knowledge beyond its 
 visible characteristics, a butterfly in like manner 
 bring no fresh knowledge, and so on throughout. 
 What would be left such a race ? It is possible to 
 conceive such a race endowed so richly in feeling, 
 and imagination, which is only feeling vivified, so 
 full of life and life-power as to have a boundless 
 world of enjoyment even in the smallest circle, 
 from the intense power of seeing and feeling things 
 as they are. Such a being might be endowed 
 with a delicacy of perception that should be able 
 to spend a delighted life in viewing a fly's wing, 
 or a blade of grass, so wondrously and so sub- 
 tlely should the feelings take the impression given 
 them. Then in their social life all holiness, purity, 
 
ON LIFE-SCIENCE. 9 1 
 
 love, honesty, truth of heart, might make society 
 beautiful and happy even though society stayed 
 fixed for ever at the point of external skill that 
 Adam and Eve represented when they were naked 
 but not ashamed. 
 
 In other words, exclude the conquering intel- 
 lect-power from the world, the mere knowing- 
 power with its material gains, and man with right 
 feelings is a glorious and happy being still. Give 
 the conquering intellect-power and give also feel- 
 ings capable of good and evil, and man, in spite 
 of feelings that can love good, is — what he is. 
 It may be retorted, Then according to this view 
 an amiable idiot is better than a Bacon. One 
 of the great difficulties that beset all questions of 
 this kind is the one difficulty mentioned before, 
 the impossibility whilst urging one part of keep- 
 ing the relative proportion it bears to other parts 
 before an unwilling eye. This argument deals with 
 the compound being man, and the question be- 
 tween the idiot and Bacon is not raised at all : 
 the question raised is, Given the existence of in- 
 tellect and feelings, which of the two is the higher 
 power ? not, What is the value of the minimum 
 
92 THOUGHTS 
 
 quantity of either as weighed against a maximum 
 of the other ? This we know little about. All 
 are agreed that the perfection of all the powers 
 makes a perfect man. But because we admire a 
 strong arm, we do not want a man to be all arms, 
 a Gorilla ; or because we admire strong legs, we 
 do not want a man to be all legs, a Kangaroo ; 
 or to be all intellect either, if it destroys higher 
 powers. Hence it is of infinite importance to 
 know the right value of our powers. A man who 
 lives for the body only is an animal. But a man 
 who lives for the intellect is only a more power- 
 ful animal, since no addition of strength, whether 
 that strength is intellectual or physical, makes the 
 owner a different being from what he was before. 
 A stronger horse remains a horse still. So also 
 man, by strength of intellect, is only made stronger, 
 and so far as this alone reaches, a stronger animal. 
 The full perfection of manhood depends on the 
 right balance of powers. The body cannot reach 
 its fullest muscular strength if the intellect is to 
 reach its fullest development of strength, and 
 a prize-fighter's strength of limb cannot coexist 
 with philosophic strength of head. A choice has 
 
ON LIFE-SCIENCE. 93 
 
 to be made, and the less worthy to be sacrificed 
 somewhat to the welfare of the more worthy. This 
 is the case also with the feelings and intellect, only 
 the facts are less obvious. The full development 
 of the one cannot coexist with the full develop- 
 ment of the other. One must give way, and the 
 perfect man will be that man who has sacrificed 
 the less worthy in right proportions to the more 
 worthy : the more so as power is represented by 
 the intellect and its conquests. The power, that 
 is, which makes its possessor strong over the ma- 
 terial world and his fellow-men, as far as the 
 material world sways them; and the material 
 world, represented by riches, armies, and in a 
 word all forces, does sway men very largely. 
 Power-worship puts in strong claims for man. 
 But here we are met by the great facts of the 
 world's construction. That cannot be true power 
 which makes a few men great in each generation, 
 and leaves millions upon millions degraded, or 
 in many instances makes them so. The problem 
 before every man in earnest, who does not sit 
 in his study and make worlds, obviously is, How 
 shall the millions of mankind, who however en- 
 
94 THOUGHTS 
 
 dowed have no time and never will have time to 
 be intellectual, be made happy and good ? What 
 has been done as yet ? As far as knowledge 
 reaches them, it reaches them in the shape of 
 results — railways, manufactures, clothes, and all 
 articles made by scientific discoveries. No doubt 
 these discoveries enable a great many more men 
 to live in a given area ; but as yet every one will 
 agree there is elbow room on the earth. Have 
 these discoveries taken alone done more than this 
 even where they have reached ? And how very 
 few millions of the human race they have reached. 
 Is there any intrinsic virtue in a better pair of 
 trousers, or a railway, to make the wearer or 
 traveller better ? No one denies that increased 
 instrumental power rightly used is a gain, but 
 to worship instrumental power is no gain. Or if 
 we turn to literature, the claim is still more trans- 
 parently false. Philosophers write as if they 
 ruled the world. What are the facts? There 
 happens to be one book that as literature enjoys 
 a strange pre-eminence, and really has burst down 
 many of the barriers that stand in the way of 
 extended power. Shakespear is that book. But 
 
ON LIFE-SCIENCE. 95 
 
 out of the nine hundred millions of the human 
 race, who are supposed to be on the earth at this 
 present moment, how many have read Shakespear ? 
 How many have heard of him even ? After fairly 
 considering these two questions, the third need 
 scarcely be asked, How many have in any degree 
 got real good from him ? Yet Shakespear is a 
 glorious possession. And a great literature with- 
 out doubt is a necessity in any educated, living 
 nation ; the absence of a great literature a sign 
 of the absence of life, since civilized man cannot 
 help, as being man, exercising his mind, and put- 
 ting out what he feels and what he thinks. Never- 
 theless the very small circle that enjoy literature 
 or study philosophy is as a fact conclusive against 
 the sovereignty claims of literature and philosophy. 
 If it be said, " Few read philosophy, but those few 
 are the great men of all time, " then we come 
 back at once to our starting point, that it is a 
 very mean world we live in, if all its goodness 
 is to be concentrated in an infinitesimal minority. 
 And the question rises, Supposing those few and 
 all they ever said or did removed from the earth, 
 would the earth be really worse off as regards 
 
96 THOUGHTS 
 
 mankind in general, provided moral and spiritual 
 development went on ? In other words, Have 
 literature and philosophy done anything whatever 
 for the moral welfare of the world excepting so 
 far as they have been servants of religion, and 
 given up any claim of their own. When they 
 have been merely powers separated from religion, 
 either by being in heathen lands, or by choosing 
 to cast off their allegiance to religion in lands 
 where the light of religion shone, they have done 
 nothing for the masses. Nay, have they professed 
 to do anything for the unintellectual ? Is it not 
 possible that these powers which the few enjoy, 
 and the worship of these powers by the ignorant, 
 may be the great barrier in the way of the hum- 
 ble, loving, feeling- work which benefits the many? 
 Can knowledge which demands the undivided 
 attention of clever brains over many years, and 
 concentrates their habits on self, and demands 
 that they shall not be at the beck and call of any 
 other man or work, can this exclusive, monastic 
 withdrawal from the work and interests of common 
 humanity, be the lever which is to reach and raise 
 all common humanity to its level ? Why, common 
 
ON LIFE-SCIENCE. 97 
 
 humanity has nothing to do with it or it with 
 them, excepting so far as these monks of learning 
 condescendingly fling out some scraps, the broken 
 victuals and kitchen stuff of their hospices to the 
 wayfarers. If power-worshippers make intellect 
 the great agent, and exalt it as an end, and 
 forget its completely instrumental character, they 
 do with the mind what the worship of the thumb 
 would do with the body. The thumb is man's 
 distinctive power-instrument in the body ; but 
 thumb-worship, whether it be the bodily or mental 
 thumb, can scarcely be the true help for mankind. 
 Thumb-worship is fatal to progress as stopping 
 human effort at a low point, and confining at- 
 tention to an unworthy and narrow range. So 
 long as the intellect with its pitiful incapacity, its 
 inflated self-assertion, and its material conquests 
 successfully claims the allegiance of mankind, so 
 long the baseness of the master makes the servant 
 baser still, and Trinculo gives Caliban wine, and 
 Caliban thinks him a god, and Trinculo likes to 
 be thought a god, having tasted the same wine 
 himself. 
 
 There is no hope of real advancement in such 
 
 7 
 
9§ THOUGHTS 
 
 a state of things; rebellion against the true master 
 is a necessary consequence ; he must be got rid of, 
 or Trinculo and Caliban cannot rule. But men 
 must lay aside this false power and go down 
 amongst their fellow-men, rich in help and strength, 
 with a just view of the work that has to be done, 
 and of the means at their disposal for doing it ; 
 means which attract heart to heart, the humblest 
 to the highest, instead of repelling the ignorant 
 and weak by the cold impossibility of communion 
 through the head, or worse still, making tools of 
 them, pouring out to the brute strength of mobs 
 intoxicating doubts and fumes of self-exaltation. 
 It is a sorry spectacle the Trinculos and Calibans 
 conspiring together against the true lord of the 
 island. The end of life should be steadily put 
 before the mind, and the great fact that reason 
 lays down this most decisive law, that knowledge 
 and intellectual conquests do not form the true 
 end of life, or man's real greatness. 
 
 Nothing that is here said is any disparagement 
 to the intellect. It is no reproach to the body of 
 man to be less than his intellect, neither is it a 
 reproach to the intellect to be less than the feel- 
 
ON LIFE-SCIENCE. 
 
 ings and right love. All have their place, all find 
 their greatest ultimate good by being kept in 
 place. But it is a reproach to a man that he sets 
 his animal life above his intellectual life, it is also 
 a reproach to a man that he sets his intellectual 
 life above his feelings. But intellectual culture is 
 good ; intellectual culture is the allotted work of 
 many. All are not cut out to one pattern. In this 
 training-world of imperfect natures and conflict- 
 ing views, and above all, of growth which implies 
 advance from lower to higher, many occupations 
 are wanted, spheres manifold, interest as diver- 
 sified as the characters of men to be dealt with, 
 be they good or evil. And that is a true theory 
 of life which gives to each man his own fitting 
 work, the work qualified to raise him, and which 
 he can do, instead of drawing a perfect circle of 
 admirable excellence, and requiring the poor im- 
 perfect anatomy inside, all corners and angles, to 
 pretend to fill it ; when in reality he is but a speck 
 in the midst of it, and if he must make a show, 
 is compelled to keep running round the outer 
 edge, and leave all the inner heart-core and truth 
 of it empty. Much of the life of those who are 
 
 ;— 2 
 
100 THOUGHTS 
 
 above the reach of want is intended to be cheered 
 and employed in the ennobling use of intellectual 
 faculties, and the joys of fresh discovery. The 
 right use of the intellect is ennobling. And, as the 
 world is constituted, the only hope of bringing 
 many out of low sensual temptations lies in giving 
 mental occupation and unsensual delights ; to 
 make stepping-stones for them out of the slough, 
 even if they cannot be persuaded to go up to 
 the mount of God. No power of man's nature 
 is given him to destroy : none is given him to 
 neglect. There is perfect order intended in the 
 formation of man, the highest being on earth ; and 
 the wonderful secrets of goodness and wisdom 
 which modern science has unveiled must be ac- 
 knowledged with gratitude and praise by every 
 one who loves mankind. But more than this, the 
 duties, the practice ground, the exercise sphere of 
 the true Christian life lies with many in the right 
 cultivation of intellectual powers, and a right 
 search after knowledge. This, as everything else 
 on this earth, becomes in such cases the material 
 by which the true heart is proved and tested. 
 Whatever may be in the abstract the highest life, 
 
ON LIFE-SCIENCE. 10 1 
 
 and there is no doubt that the life of the Redeemer 
 working amongst men whom He came to save is 
 the highest type, whatever may be in the abstract 
 the highest, is beside the question. The highest 
 to each man is to work the work set him to work 
 nobly and well ; whether the work is intellectual 
 or practical. The true heart deals truly with the 
 life put before it to be dealt with. The eye does 
 not scorn the hand or the hand the eye; and 
 neither of them can afford to reject the true 
 feeling that guides both. When the Psalmist tells 
 us that "the heavens declare the glory of God, 
 and the firmament showeth His handy work," he 
 also tells us that every fresh wonder of the heaven 
 and the firmament, as it becomes known, swells 
 the song of praise. How thrilling has been the 
 message brought by men of science from the 
 double star 61 Cy/ni, and all the mysteries of in- 
 conceivable distance; how the mind swoons with 
 curious awe as it toils to realise what (strange 
 wonder) it can so easily represent, the space that 
 seems wearisome even for light to travel across. 
 What interest has been added to the heavens, 
 what interest to the earth, as each has unfolded 
 
102 THOUGHTS 
 
 to the patient search of man its wondrous secrets. 
 That which thrills the hearer to hear of, must ex- 
 ercise unspeakable power with the finder who 
 tracks in a perpetual expectancy of hope the 
 clues which God has given. It is God's revela- 
 tion in matter ; His glory speaking to the eye ; 
 not less truly His, though a more elementary 
 lesson to us, than the revelation of His Love and 
 Goodness in His direct dealings with man. To 
 read this revelation is, or may be, most thorough 
 service for Him. Lord Rosse's telescope and 
 Lionel Beale's microscope are gains to the human 
 race, noble instruments in noble hands. Where- 
 ever unselfish work can be done (and where can 
 it not ?) there Christ is glorified, and heavenly 
 truth in its purest sense worked out. It matters 
 little what work we work, if it is our lot to do it 
 and we do it with the right heart. The Magi of 
 old had their star bringing them to the Infant 
 Saviour, as surely in the end as the plainer 
 voices and the more clear sight of angels did the 
 Shepherds. Intellectual knowledge rightly applied 
 led them. Rich and learned, devoting their lives 
 to science and to watching the stars they were 
 
ON LIFE-SCIENCE. 1 03 
 
 not checked by their riches, or their learning, or 
 the calm of their quiet intellectual life in the 
 pursuit of Truth, or shocked at finding what they 
 sought in the humblest form. Their gifts brought 
 from a far land, their gifts of allegiance were laid 
 at the feet of a very little child in a cottage home. 
 A great practical test of the heart-feeling which 
 from the heights of earthly knowledge could wor- 
 ship the lowly glory of a throne set up amongst 
 the poor. As hard, methinks, for learned philo- 
 sophers to see their King in a cottage cradle, as 
 for the dying robber-soldier to see his King in 
 Him who hung by him on the Cross. But it was 
 done. The shepherds in their simpler life received 
 a simpler, clearer message. Yet who can say that 
 to connect the star with the Saviour child was less 
 clear to the wise men ? The Shepherds and the 
 Wise Men each received a message suited to each, 
 and neither had any true ground for questioning 
 the lot of the other, for both met in the result, 
 both were led to Christ ; great types of those in 
 all ages whom knowledge leads to feel truth and 
 love it, and those whom feeling leads to see truth 
 and love it. The wise men who worship the 
 
104 THOUGHTS 
 
 Infant Saviour, and pay no heed to Herod and 
 his kingly power, have cast aside the pride of 
 knowledge and the worship of power, and have 
 not stopped short at the new star and the delight 
 of recording it, or, worse still, have not made the 
 discovery of the new star a means of gaining 
 popular favour and advancing themselves by a 
 time-serving betrayal of the secret given them to 
 know, and used their knowledge to glorify Herod 
 and destroy Truth. Power was not their god ; 
 nor will it be the god of anyone who looks at the 
 facts of the world, and hears what reason has to 
 tell him of the things which man can do, and 
 what is still more important, of the things man 
 was obviously intended to do as a tenant of a 
 world which reason shows us to be great and 
 glorious, and neither irrational nor mean. 
 
ON LIFE-SCIENCE. \0' 
 
 VIII. 
 
 The idea of intellectual and reasoning power as 
 the agent of progress, in the true sense of pro- 
 gress, must now be dismissed as unworthy of 
 serious consideration from intelligent reasoners. 
 The laws of the world, (philosophy is fond of 
 laws,) render it absolutely impossible that know- 
 ledge by itself should do much for the mass of 
 mankind ; whilst the nature of the subjects to 
 which human knowledge must necessarily be con- 
 fined, and their material character in the main 
 puts them at once in a position of measureless 
 inferiority to man, and entirely deprives them of 
 any title to the great name of Truth. These facts 
 remove all difficulties arising from the inequality 
 of the intellects, and opportunities of acquiring 
 knowledge, seen in the world. There is no reason 
 why power should be equally distributed, whether 
 it is the power of wealth, or the power of limb, 
 or the power of intellect. All are mere instru- 
 
106 THOUGHTS 
 
 ments, and as such may be given in greater or 
 less degree, without in any respect affecting the 
 real excellence of the holder. But even when this 
 unequal distribution of knowledge has been set at 
 its right value, the facts of the world still present 
 great difficulties. We see in the world of feeling, 
 in the loving and hating realm, many strange con- 
 trasts, such opposite circumstances, and in many 
 instances such seeming hopelessness of breaking 
 loose from the bondage of place and influence. 
 
 Part of this difficulty however is only apparent, 
 and disappears as soon as it is examined. This 
 earth is a training ground of feeling. However 
 untoward circumstances may appear, they can, 
 and do test every living heart, as to what each 
 chooses or rejects. They do prove whether love 
 of good is the ruling power or not. Every one 
 possesses feelings, every one is tried by circum- 
 stances, the meanest savage as well as the lordliest 
 philosopher has presented to him circumstances 
 calculated to call forth, nay which must call 
 forth, love and hate. What each knows only 
 comes into the question as making the choice 
 more intelligent, or less intelligent, more or 
 
ON LIFE-SCIENCE. 1 07 
 
 less deliberate. The choice is being made 
 throughout all life. And it is quite conceivable 
 that God, who is Love, may tenderly foster under 
 the strangest shapes the spark of love in man 
 debased and ignorant, and may hereafter put it 
 in a favourable sphere. His eye may detect the 
 spark under any amount of savagery. His eye 
 may see the want of it under any amount of 
 glittering ice-knowledge which reflects light in its 
 outward beauty, from a nature in deadly and cold 
 antagonism to its warmth and life. Thus as an 
 actual fact every man is tested ; and the wonderful 
 variety of circumstances, however puzzling, does 
 not prevent this great main process going on in 
 every instance of all the millions upon earth. 
 This however only accounts for the inequality. 
 It is no solution whatever of the much greater 
 difficulty of the constant ebb as well as flow of 
 life and progress ; no solution of the difficulty of 
 the parallel tides of heathen intellectual develop- 
 ment and glory with its doom, and the little rill 
 of divine teaching in early days, and in later days, 
 of the parallel tides of knowledge-worship and 
 of Christianity. Why there should be such a 
 
IOS THOUGHTS 
 
 perpetual falling back from truth again and again, 
 is in no way explained by what has been said 
 above. 
 
 On any conceivable theory of development as 
 such, any theory which starts on the assumption 
 of man being gradually brought forward from 
 some initial life-germ, the ebb is perfectly inex- 
 plicable. How is it possible that a creature, whose 
 innate power has brought itself to the present 
 state of complex excellence from a cell-state, 
 step by step, should be perpetually failing in its 
 experiments after so much experience, perpetually 
 falling back and perishing out of its later perfec- 
 tion, after having overcome the stupendous diffi- 
 culties of emerging from a beginning so weak ? 
 This is to suppose that the lobster without a 
 shell is a stronger creature than the lobster with 
 a shell. It is certain that any theory of gradual 
 development, in a nature capable of having such 
 a theory formed of it, must proceed on the basis 
 of continuous advance however slow, and not be 
 subject to a perpetual loss of gains already ac- 
 quired ; for this soon brings matters to a stand- 
 still ; development cannot be development if it is 
 
ON LIFE-SCIENCE. 1 09 
 
 constantly losing ground, constantly being over- 
 thrown by its own success ; a time must come at 
 last when the experiment would end in an utter 
 using up of all the material capable of being used. 
 For a perpetual series of new trials without a new 
 principle to set them going is an absurdity. It is 
 a still greater absurdity that the innate force which 
 has overcome the difference between a cell and 
 a monkey, and a monkey and a man, and made 
 itself a man through all these arduous changes, 
 should be so at fault in the little gradations of 
 man-life, and perish through weakness and ignor- 
 ance in the petty items of a nature triumphantly 
 attained, after having, when weaker and more 
 ignorant still, passed out of nature after nature, 
 and overcome not only the difficulties of each, but 
 the gulf between each. The same reasoning holds 
 good if we discard the cell-theory of development. 
 How can man created capable of development, 
 with a nature adapted to progress, so constantly 
 over all the known history of past years, let go 
 the gains he has got, if they are gains. To put 
 it in a concrete form, How can Persia be con- 
 quered and destroyed by Greece, Greece by Rome, 
 
HO THOUGHTS 
 
 Rome by the barbarians ? This is a strange ladder 
 of development. Is there any instance on record 
 of a nation being overthrown and enslaved which 
 was not already rotten within ? But rotten empires 
 are a strange development. This perpetual falling 
 back is not explained even by the fact of all man- 
 kind being tested and tried as to their allegiance 
 to Love or to knowledge. The manner in which 
 the work is carried on in the human race as a 
 whole remains a very startling and inexplicable 
 mystery, a mystery incapable perhaps of being 
 unravelled by man's unassisted reason. All how- 
 ever is made plain as soon as we receive God's 
 revelation that the earth is peopled by a fallen 
 race, who have to unlearn before they can learn, 
 who are incapable of true learning excepting 
 so far as they unlearn the pride of knowledge 
 and the worship of self-engendered knowledge- 
 power, who could not love truth till they ceased 
 to love falsehood, who could not love unselfish 
 good till they ceased to love selfish power. 
 
 Here we see the origin of the two parallel 
 processes and of the ebb and flow. Man is always 
 unlearning as well as learning. Man is not en- 
 
ON LIFE-SCIENCE. 1 1 1 
 
 dovved with a nature naturally progressive and 
 perfectible from its own inherent life : man is en- 
 dowed with a nature at variance with itself, contain- 
 ing both life and death, or rather tainted by death, 
 but capable of casting out death and receiving 
 and cherishing life when given it. The natural 
 development is to death, as we see in the human 
 body, and as we see in the human empires. But 
 Life comes with its offers of help, which can be 
 accepted or rejected. Hence the ebb and flow, 
 as the two rival powers life or death prevail. 
 This revelation makes it clear that the two de- 
 velopments will always be going on. This revela- 
 tion makes it clear that all the early world history 
 must be in the main a history of unlearning, of 
 undoing the death-power, and that, if Life is to 
 be Lord, a great epoch must take place at last, at 
 which, theoretically, for general purposes of the 
 whole race of mankind, this unlearning process 
 shall be complete. This shows us that before this 
 epoch the death development shall be dominant, 
 that great powers will rise and their very rise and 
 success shall be death. This shows us that know- 
 ledge-worship, and human devices, and human 
 
112 THOUGHTS 
 
 pride and power will characterise those first times, 
 combined with a constantly increasing degradation 
 of the human race : this shows us that after this 
 epoch, the divine plan and the learning and the 
 progressive life-spirit will begin to prevail, and to 
 gather more and more of outward significance as 
 well as inward strength. In a word, this divides the 
 world history into two periods, and explains the 
 seeming confusion. The first period is character- 
 ised by unlearning ; unlearning the pride of self, 
 discovering that its victory is ruin, unlearning 
 belief in man's own nature, discovering that its 
 development is ruin ; unlearning the trust in a 
 seeming sovereignty, discovering that to win it is 
 death. The second characterised by learning ; 
 learning to distrust self, to trust God, and to find 
 life by doing so. These two processes are for ever 
 going on. The ebb and flow, and parallel efforts 
 are inevitable. There can be no smooth unbroken 
 advance. We believe, for God has told us so, that 
 Life shall conquer, but we have no authority for 
 believing that Life shall conquer in any particular 
 instance, any particular generation, at any parti- 
 cular time. All alike cannot proceed equably. 
 
ON LIFE-SCIENCE. 1 13 
 
 There must be constant trials : that is the mean- 
 ing of a Fall and a Restoration. When man re- 
 belled at the beginning, and broke off his union 
 with the God of Love, he chose a rival power, and 
 had of necessity to find out the kind of choice he 
 had made, before he could make a true choice 
 again. This was a necessity ; for the revolt was 
 a revolt from Love. What else could be done, 
 assuming such a revolt ? Could power inspire the 
 lost love, and regain it ? Man had just revolted 
 against power. Could force ? Does force in any 
 form or under any circumstances inspire love ? 
 Could knowledge and teaching ? The devil- 
 knowledge and its glory neither cared for it nor 
 would obey it. This was the Fall. Man had 
 chosen a king who promised him knowledge and 
 sovereignty, and rejected the King whose love he 
 felt and knew in all things, to whom he owed 
 everything happy and good about him as well as 
 life itself. God permitted man to have the pro- 
 mised rule though the devil promised it. Man 
 became the highest visible power upon earth, in- 
 vested with a sovereignty "as of Gods, knowing 
 good and evil," having learnt to hate as well as 
 
H4 THOUGHTS 
 
 love. But it was the sovereignty of a rebel, cut 
 off from the Highest, cut off from Life. And 
 man had to learn this. 
 
 It may be that not only man was taught by 
 this, but that, until man fell, the real nature of 
 life was unknown to any being, excepting God 
 Himself. It may be that no spirit, however great 
 or glorious, save God, before the fall of man had 
 been able to separate God's power from God's 
 love, and to see how much higher love was than 
 power, to see that knowledge-power — for that is 
 the highest power which is mere power — was not 
 identical with life, and that want of power was not 
 the cause of the inferiority of evil. It is quite 
 conceivable that in a world of Spirits, a world 
 whose nature was such that evil could not display 
 itself in any way which should corrupt, destroy, 
 or bring to an end the subtle intelligences that 
 dwelt there, evil might be incapable of showing 
 its deadly nature, and the overthrow of evil 
 might seem an act of arbitrary strength, and the 
 reasons for its overthrow, if known, be received 
 as simple faith and allegiance by angels and arch- 
 angels who continued to be good, and knew not 
 
ON LIFE-SCIENCE. 1 1 5 
 
 in their own nature the slightest taint of evil, 
 and could frame therefore no conception, how- 
 ever great their glory or their knowledge, of what 
 evil was. But all this was altered as soon as 
 they saw in man on earth the strange union of 
 good and evil, love and knowledge, joined in a 
 corruptible body, though not in harmony, and 
 then perceived each working its will on matter 
 that it could and did mould, whilst as one or 
 other prevailed life or death followed as an in- 
 evitable consequence by what we should call a 
 law of nature. Then appeared perhaps a new 
 truth ; then first was known the essential victory 
 and life inherent in love, and the essential cor- 
 ruption, decay, and death inherent in any power, 
 knowledge, or force, apart from love. Hence the 
 earth, small as it is, became a %karpov to angels, 
 a place on which they could learn wondrous 
 novelties of the nature of goodness and of God 
 unknown in the Highest Heavens before ; a place 
 on which the Son of God could become incar- 
 nate, and by His Incarnation display to won- 
 dering and attentive worlds mysteries of Love 
 and divine nature which had been impossible 
 
 8—2 
 
1 16 - THOUGHTS 
 
 before in the perfect courts of the Almighty king- 
 dom. It may be that new light not only of 
 Love, but of mysterious knowledge, is being hourly 
 shed amongst all the glorious beings that worship 
 God by this revelation of His own nature and 
 of the nature of evil. And angels desire to look 
 into these things, as great and wonderful teaching 
 for themselves, as well as from their delight in 
 seeing the goodness of God working. Thus the 
 struggle carried on on earth, the awful and seem- 
 ingly disproportionate consequences of sin, acquire 
 new significance. The misery, the tears, the pain, 
 all the long agony of mind and body that the 
 long years harvest so incessantly, are no useless 
 offering, no tearing needlessly poor victims who 
 are beneath such consideration ; but this earth is 
 the scene, and we men the agents by which all 
 created beings that know and feel, learn what 
 God is, and with whom all created beings that 
 know and feel, take ceaseless part with never- 
 dying interest and love. But be this as it may. 
 When this strange pushing of man's nature out 
 of proportion, this inversion of the balance of 
 love and knowledge took place in his being, by 
 
ON LIFE-SCIENCE. 1 17 
 
 which knowledge, intellect, and power became 
 his cherished idol, the first thing was to let man 
 discover the value of his rebel-throne, find out 
 his need, and unlearn his self-confidence. It fol- 
 lows from this at once, that God would give him 
 the means of returning to Himself, and that first 
 one, and then another, would deviate from these. 
 Then year by year fresh complications of facts 
 and circumstances producing further ignorance, 
 and various self-supplied idolatries as substitutes 
 for truth or at first as deflections from it, would go 
 on as they did go on, without apparently any 
 great interference from God. And man, we are 
 told, rose to a wonderful excellence of invention 
 and artistic range and power, in his new sove- 
 reignty, and sank to a wondrous depth of degra- 
 dation as a social being, until God brought this 
 first epoch of comparative letting things alone 
 to a close, by destroying the whole race except- 
 ing eight persons. So ended the first great ex- 
 periment of man to rest on his own power, and 
 construct a power-kingdom — his first great lesson 
 in unlearning. There is no development from a 
 basis of power towards life, and increased good, 
 
Il8 THOUGHTS 
 
 and perfection. We know nothing further of this 
 first epoch, probably because God gave no help 
 whatever, after the expulsion from Paradise, that 
 in any way altered or renewed the original state ; 
 so all is summed up in the few pages which tell 
 us of the wonderful intellect, inventive genius, 
 power, and grandeur of the first race of men and 
 — their utter corruption and destruction. The 
 second epoch we are told opened with the know- 
 ledge of a fatal past, with a fresh promise and 
 revelation for the future. Still it was an absolute 
 certainty that as impressions faded by time, and 
 the power-worship and false-sovereignty principle 
 acquired strength in proportion, the old process 
 of revolt would go on ; and it would be necessary 
 for the true King to proclaim Himself afresh to 
 those who were willing to receive Him. The 
 natural development of fallen man is rebellion 
 and self-worship ; the counterpoise to this was 
 a continual renewal of divine help measured out 
 in exact accordance with the state of man, neither 
 more nor less, inasmuch as any premature pre- 
 senting of love-power was useless, and therefore 
 to God impossible, until the bitter experience, 
 
 
. ON LIFE-SCIENCE. 1 1 9 
 
 the unlearning process was completed, and the 
 fulness of time come for imparting a renewed 
 nature, instead of merely meeting occasional needs. 
 These steps we know more about. As man again 
 became corrupt, God chose out a family to ex- 
 emplify how far family-life was capable of being 
 made the instrument for restoring mankind. But 
 before this took place, it was necessary that the 
 society bond of mankind should have utterly 
 broken down, and proved insufficient. It was ne- 
 cessary, in other words, that man working in his 
 own strength should have practically revolted 
 from God again, and once more forgotten Him. 
 This brought about the necessity of a new mes- 
 sage, and a new message, the necessity of new 
 proof, and new proof is what man is pleased to 
 call a miracle, that is, a miraculum to him, as 
 transcending any known power ; not a miraculum, 
 as we have shown, in any absolute sense, for 
 omne majus continet in se minus, and there is 
 nothing wonderful in God, who creates, and up- 
 holds, changing, in order to declare Himself to 
 His human subjects, any part of the world-frame. 
 First then miracles took place to individuals 
 
120 THOUGHTS 
 
 and families in an isolated and apparently desul- 
 tory way, in order to help them in the effort to 
 make family-life do its work as a great bond. 
 But when bitter experience had proved that family 
 life could not hold society together, or make social 
 life endurable, then a new revelation with fresh 
 miraculous attestation, as was reasonable, took 
 place to a nation ; and parallel with this ran on 
 the great human intellectual experiments, by 
 which Egypt and Assyria by bulk, Greece by 
 intellect, discarding all idea of bulk, Rome by a 
 combination of both the previous ideas, with law 
 superadded, endeavoured to weld mankind into 
 great organizations, which should live and progress 
 and embody the power-sovereignty of man. But 
 all failed. Whilst they were trying and failing, 
 the Jewish kingdom was carrying on the experi- 
 ment under God. The possession of the promised 
 land was a kind of renewal of the basis of Para- 
 dise, by which the Jews, as Adam before them, 
 knew that whatever might be the case with others, 
 they at all events had everything — home, country, 
 happiness — as a direct gift from God. This more 
 settled government of God on earth, in proportion 
 
ON LIFE-SCIENCE. 1 2 I 
 
 to its perfection, required His direct interference 
 less, and so comparatively few miracles were 
 worked during the period of the Jewish national 
 life, as the ordinary network of divine law and 
 divine order was sufficient to carry on the experi- 
 ment. But the corruption of the Jewish nation, 
 in spite of their knowledge and their self-interest, 
 proved once more that fallen man wanted some- 
 thing more than knowledge, something more even 
 than divine teaching, to restore the lost life. For 
 "if there had been a law given," says St Paul, 
 11 which could have given life, verily righteousness 
 should have been by the law," and so by parity of 
 reasoning, the Gospel, as far as it is only teaching, 
 does not give back the lost life. When it had been 
 seen in this way that not knowledge, not teaching, 
 but life and living power and union with God by 
 nature, was the great need, and when the heathen 
 world had proved the same thing by its varied 
 failures, then the fulness of time had come. 
 
 The Jews had shown that even divine teaching 
 and knowledge direct from God was too weak for 
 the task. The intellectual supremacy of Greece, 
 and the fierce legal organizing power of Rome, had 
 
122 THOUGHTS 
 
 equally broken down, and made it plain that in- 
 tellect and strength are but more elaborate curses 
 in proportion to their perfection. Mankind had 
 been shown for ever their inability of themselves 
 to win back the lost life, or to do without it. Then 
 the message of God and new powers with it were 
 brought down to earth by the Son of God ; a 
 greater kingdom than Canaan was established, with 
 more perfect channels of order and government. 
 Then, as was certain to be the case, miracles were 
 worked to attest the new message, and when the 
 message was attested, were merged in a perfect 
 organization of daily power. So eighteen hundred 
 years of light and blessing, fresh progress year by 
 year, and life subduing sin and death by means of 
 grace, and constant help divine, have taken their 
 place, and pass on in even flow the Love of God 
 for man. This is development. Let those who 
 object because they do not understand, reflect £hat 
 not to understand only means want of knowledge, 
 unless there is the suppressed assumption behind, 
 that the statement under consideration is false. 
 Let them consider that the history of the world 
 has to be reconstructed if the Scriptures are not 
 
ON LIFE-SCIENCE. 123 
 
 true. So now once more a third Paradise, as far 
 as evidence goes, has been constructed on a greater 
 scale, and the Christian finds himself placed in it, 
 surrounded with blessings which centuries of his- 
 tory prove to have come direct from God, as he 
 needs must know unless he chooses not to know. 
 The lost life has been given back, higher powers, 
 a nobler nature capable of a nobler development 
 for good ; and day by day this restoration goes on, 
 and needs no further confirmation or extension on 
 the part of God. The one only true miracle, as 
 being the one only exercise of God's power and 
 love that deals with spirit-life, the incarnation 
 of the Son of God, completes and at the same 
 time renews everything evermore. Not again 
 shall any new revelation be made on earth, not 
 again shall man proclaim God to man on a new 
 basis, neither in the desert of the world and its 
 wisdom, nor in the secret chambers of eclectic 
 holiness shall Christ be found. When He next 
 comes every eye shall see Him at once ; none 
 shall have time to tell his neighbour ; " as the 
 lightning shines from the East unto the West, so 
 shall the coming of the Son of Man be," instan- 
 
124 THOUGHTS 
 
 taneous, complete, universal. The kingdom of God 
 is here now, organized as far as it ever will be for the 
 earthly society. And this state of things is precisely 
 what reason tells us we do see as a fact upon earth, 
 at the same time reason tells us we cannot account 
 for the fact in any other way. It is evident that 
 all human wisdom must stand or fall by its results 
 amongst mankind ; every system, however good 
 it may appear on paper, if it will not stand the 
 test of actual practice is a dream, or worse. The 
 men produced are the sole test of right or wrong 
 doctrines, the leaders and representative men are 
 the highest proof of life or death in a teaching. 
 It is idle to take the fine sentiments of books, 
 which are very often most deceptive, and judge 
 any question of human life and death by what 
 the foremost men write about it. Our intellects 
 are no judges of the practical bearing of such 
 things ; the product of law and teaching with 
 living hearts can only be known afterwards, and 
 when known by the result of the mixing the two, 
 ought to be accepted as final. It is therefore, as 
 reason tells us, a final proof without appeal of the 
 falseness of the old doctrines, that every heathen 
 
ON LIFE-SCIENCE. 1 25 
 
 nation as it rose to a position free and powerful 
 enough to give the rein to its own ideas and carry 
 them out fully, perished. And the highest men in 
 any system are the crowning effort of that system 
 by which it can best be judged. This ought to be 
 fully recognized. Take then an example of this 
 law. When Imperial Rome was power-mistress 
 of the world, mighty, intellectual, civilized, rich in 
 all things, past and present, and possessed of out- 
 ward beauty, strength, and luxury, the master of 
 that world, if that power-system was any rational 
 progress in good, represented the culminating 
 point of happy excellence. There rose an emperor 
 at that zenith, the very embodiment of the king- 
 dom he ruled, intellectual, scornful, strong, a man 
 of power, of solitary supremacy, Tiberius, whose 
 history none can read without strange convictions 
 of his fiendish grandeur. He has left us a state 
 paper, one of the most curious in the world, 
 written to the great Council of his empire, from 
 the sunny shores where he lived in his voluptuous 
 lair. The state paper which was read to the 
 Senate opens in the following words, " My lords, 
 may all the gods and goddesses destroy me by 
 
126 THOUGHTS 
 
 a more deadly death than that which I feel I die 
 daily, if I can tell what to write to you, or how 
 to write to you, or what in the world I should not 
 write to you to-day." Fearful words of remorse 
 and scorn, remorse that could not be hidden, and 
 scorn that cared not to hide it, from the topmost 
 height of the great pyramid of sovereignty set up 
 by man, the long result of ages of self-worship. 
 But does not reason tell us exactly this, that we 
 see man the visible king of the world, accountable 
 to no higher power than can be seen, gaining 
 knowledge and glorying in it, but met everywhere 
 by the dread fact that power and knowledge, the 
 greater they are, are the greater curse, unless 
 directed and controlled by right feeling and un- 
 selfish, that is, power-rejecting, love. This is what 
 man requires to learn, and it is not learnt once 
 for all. There is no ground for supposing that the 
 revolted intellect and power-worship will ever relax 
 its efforts. Every generation has to learn it ; the 
 lesson in one shape or another is ever present ; 
 as yet the world seems barely to have got beyond 
 the alphabet of this lesson. Yet men might just 
 as well worship their thumbs, which have been 
 
ON LIFE-SCIENCE. 127 
 
 proved by anatomists to be the great bodily in- 
 strument distinctive of man's power, as their in- 
 tellects, which are the soul instrument. But till 
 the foremost nations of the world~start as nations 
 on true principles of life, and lay aside thumb- 
 worship in its coarser forms at all events, there 
 can be no hope of any great advance in the 
 happiness of the human race. So this learning and 
 unlearning, this pushing forwards of thumb-wor- 
 ship, till its successful and baffled votaries look in 
 dismay for help, undone by success — this coming 
 forward of God's gracious world-plan, its partial 
 acceptance, its rejection again — must still be re- 
 peated in endless cycles, only that some gain in 
 general practice, some deepening and widening of 
 the area of acknowledged truth takes place each 
 time. But the great inequality is a necessity, till 
 man will learn the lesson that power-worship is a 
 delusion, and cease to fall on his knees before his 
 own thumb, bodily or intellectual. Knowledge 
 self-discovered, so far from being the way by 
 which man is to be developed, and the human race 
 advanced in nobility, is absolutely, when taken 
 from this point, the great barrier to development; 
 
128 THOUGHTS 
 
 since true development is the return to the alle- 
 giance of the King of Love and Feeling, as shown 
 in common life, amongst the weak and mean, in 
 unselfish renunciation of power ; and false develop- 
 ment is the selfseeking power-worship of the 
 knowledge-idolater, who clings to the old promise 
 that had a sort of truth in it, " Your eyes shall be 
 opened, and ye shall be as Gods, knowing good 
 and evil;" the old promise which first made man 
 rebel and lose his place in creation. And reason 
 tells us this is true in fact, whilst revelation ex- 
 plains how it came to pass. 
 
ON LIFE-SCIENCE. 1 29 
 
 IX. 
 
 The facts of the world make it evident to a rea- 
 soning being, as has been shown above, that God 
 has created and ever upholds all things, and that 
 He cannot have put His highest creatures on an 
 earth neither fitted to them, nor they to it. This 
 again proves that intellect cannot be the great 
 motive power, and that of necessity there must be 
 the means of enabling all men, everywhere, and at 
 all times, to fulfil their proper functions. These 
 means are found in connexion with man's feelings, 
 continuous in action, and working from the begin- 
 ning. And the inexplicable network of circum- 
 stances and contradictions becomes disentangled 
 and consistent, when taken to the light of a truth 
 declared by God to man ; the truth of man's fallen 
 nature, of lust for power having caused a revolt 
 from goodness and love. 
 
 This makes all plain to man's reason, and shows 
 him the doings of all generations resolved into a 
 
 9 
 
130 THOUGHTS 
 
 perpetual series of trials, in which the natural de- 
 velopment of fallen man into a power-kingdom and 
 thumb-worship was first allowed to work itself out 
 in two great epochs, the one ending at the Flood, 
 the other with Rome's gigantic sway, and her utter 
 failure to bind the world together ; and then the 
 love-kingdom which had been gradually advancing, 
 like silent light, with a history of its own, rose 
 fully on the world in the person of the Son of God 
 made man, and as man establishing a natural 
 development towards good and self-sacrifice in His 
 kingdom as an equipoise to the natural develop- 
 ment to power and self-seeking and death in the 
 old kingdom. From that time the course of the 
 world has been changed, the trials have become 
 reversed in appearance, instead of the quiet out-of- 
 the-way solitary experiment of one family, or one 
 small kingdom, lighted by divine truth, all the 
 glory and might and progress of man have by 
 degrees developed out of this new spiritual crea- 
 tion, which has gathered even its enemies into its 
 outer circle ; so that at this present time, no na- 
 tion, that has any claim to rank amongst the fore- 
 most, is left outside. But inside the circle the 
 
ON LIFE-SCIENCE. 1 3 1 
 
 trials are carried on. If lust of power and the 
 development of fallen nature predominate, a na- 
 tion wanes and sinks back ; if power, whether of 
 fleshly hand, or intellect hand, is thoroughly kept 
 in the servant's place, which is its place, and right 
 feeling predominates, then a nation lives ; lives, as 
 continuing the unbroken living line of those who 
 from the beginning have given up power-idolatry 
 and revolt, and gone back to the first allegiance. 
 For this kingdom never dies, it passes back in an 
 unbroken series of believing men, a line of well- 
 known history, through Christian ages to Christ, 
 back through Judaism to the Patriarchs, back 
 through the Patriarchs to Adam, and to the first 
 promise. This vast mass of history and fact has 
 a thread of supernatural and revealed truth run- 
 ning through it from end to end : remove that 
 thread, and the facts fall apart ; none are account- 
 ed for, no explanation is possible. The state of 
 the world to-day as an historical fact cannot be 
 disconnected from Christianity, or Christianity 
 from Judaism and its historical facts, or Judaism 
 from the Patriarchal history ; and every one of 
 these is permeated by divine interposition, divine 
 
 Q— 2 
 
132 THOUGHTS 
 
 revelation, divine claims. Thus there is an unin- 
 terrupted living stream of certain ideas and beliefs 
 beginning in remote ages, and a remote corner of 
 earth, always enshrined in a human society, never 
 existing as a mere dogma, and culminating in the 
 present history of all the most enlightened nations 
 on earth. Those ideas and doctrines throw aside 
 power- worship ; and the men who hold them, as far 
 as they truly hold them, set themselves in direct 
 antagonism to all the forces worshipped by the 
 majority of the human race, and appeal to all 
 mankind through the feelings common to all man- 
 kind. 
 
 The upholders of these conquering beliefs have 
 always declared themselves messengers delivering 
 a message. They have always disclaimed origi- 
 nality, they have always appealed to all in a way 
 that all are qualified to try. Now these world-wide 
 facts of history exactly fulfil the conditions which 
 any person must frame for himself who believes in 
 a God, and proceeds to examine the state of this 
 earth and its inhabitants, and to theorise on the 
 problem how to bring good home to every man. 
 The doctiines declared satisfy man's reason and 
 
ON LIFE-SCIENCE. 1 33 
 
 reconcile, as has been shown above, the apparent 
 contradiction of a race of creatures, one in nature, 
 so divided and torn by differences of all kinds. 
 The simple question remains : is the history of 
 all these thousands of years true or false ? It is 
 not enough for critics to impugn this, and attack 
 that. The true task of those who make their own 
 unwillingness to understand an argument for re- 
 jecting or traducing the Scriptures and Christian 
 society is this ; they must reconstruct the world- 
 history afresh on other terms and account for these 
 statements that have hitherto been received having 
 been received. If all this is a lie, or a mixture of 
 truth and lies, then a lie or a mixture of truth and 
 lies is the one continuous life, the great living 
 power, which the highest intelligences visible on 
 earth have lived on, now live on, have grown, and 
 now grow by. To believe this is indeed to have a 
 capacity for belief. The calmly sceptical mind 
 finds it much easier to take and digest Scripture 
 with all its difficulties, than the dish which enthu- 
 siastic philosophers, like children let loose, and 
 roasting potatoes at a fire of weeds, relish so 
 keenly, because it is their own cookery. Mankind 
 
134 THOUGHTS 
 
 have a history and a growth.. The record of this 
 growth, and the laws of it, are found in the Scrip- 
 tures ; the facts of the world and of its series of 
 dead empires, are found in common history. As 
 history, both these entirely independent records in 
 all results are identical. The difference is, that the 
 world-history explains nothing, and records a series 
 of deaths of empires that rise and perish, whilst the 
 Scripture history explains everything, and its im- 
 perial subjects form an uninterrupted current of life, 
 which never stops, only changes its form. It is not 
 enough then to criticise what time has made in- 
 tricate or unintelligible. The world-history must 
 be rewritten, with a satisfactory explanation how 
 the noblest and greatest nations and the noblest 
 and greatest men have been produced by a far- 
 rago of lies, or a mixture of lies and truth. The 
 question is, has the God of Truth permitted His 
 best and highest on earth to be cherished into 
 their higher state, to be made true — by a lie ? 
 If a man can believe this, reason at all events 
 has ceased to be an arbiter for him. The com- 
 mon facts on which all life with its transactions 
 is based have ceased to exist for him. He belongs 
 
ON LIFE-SCIENCE. 135 
 
 not to our human world. He is either above or 
 below humanity, and in neither case amenable to 
 human motives. Reason most plainly declares, 
 when the proposition is once stated, that there 
 is a God creator, that all He does must be true, 
 that He cannot have left His highest creatures 
 on earth without guidance, that a power which 
 belongs only t© few cannot be His guiding power, 
 that a power which at its height has destroyed 
 every kingdom yet known cannot be His power 
 of life; that His reasoning human world must 
 both have a choice between rival claims, and the 
 means of making a right choice ; that there must 
 be a Law of God, and a set of men as guardians 
 and embodiments of that Law, and that this Law 
 of God must be the means by which life and 
 truth and true greatness are preserved ; that this 
 Law of God must in all essential particulars be 
 truth ; that ardent pure love of truth cannot be 
 the product of lies. Reason shows us two de- 
 velopments at work, the development of revolted 
 man to thumb-worship and the idolatry of power, 
 and the development of man returned to his al- 
 legiance towards a kingdom of love and life. The 
 
I3 6 THOUGHTS 
 
 History of the world is made up of the progress 
 of these two. Up to the coming of Christ the first 
 development predominated both in extent and 
 outward greatness ; since the Coming of Christ the 
 second development is encircling all things. Their 
 progress, their conflict, and the complications that 
 arise from their conflicts and intertwinings form 
 Modern History. But History is despised by 
 philosophers if what are called philosophic writ- 
 ings are written by philosophers. 
 
ON LIFE-SCIENCE. 1 37 
 
 X. 
 
 HISTORY shows us clearly amongst the races and 
 nations, one stream, and one only, of existence 
 on earth living and progressing from the begin- 
 ning. Empires rise, and empires fall, embodying, 
 one after another, various principles ; but one 
 society, or family, or nation, or set of nations, for 
 the circle enlarges as time goes on, which repre- 
 sents a principle, and has a written code of in- 
 struction, and a polity, lives, progresses, flourishes, 
 exactly in proportion on the whole to its being 
 a true embodiment of that principle and those 
 instructions and polity. The Christian nations at 
 the present moment are heirs of this undying in- 
 heritance. And if History shows us this, reason 
 shows us no less clearly that this continuous life 
 and progress cannot be the birth of a lie, or be 
 based on a lie, or on a mixture of truth and lies. 
 Lies are not the life-power in man. 
 
138 THOUGHTS 
 
 Reason calls on those who seek to impugn the 
 charters of this inheritance and polity, or to rival 
 them, not to object, because they do not under- 
 stand parts, or cannot harmonize and put together 
 scattered pieces, but to reconstruct the known 
 history of the world on a different basis. Reason 
 calls on them to explain at the same time, how it 
 is that all the purity, holiness, and progress of the 
 world has at least been interwoven with the sys- 
 tem to which they object falsehood, even if they 
 deny that the system has produced it. Reason 
 calls on them to lay aside the tacit assumption 
 of omniscience, which underlies so many of the 
 cavils at things which the critics do not under- 
 stand ; to remember also that in a narration of 
 facts, if the fact really did happen, (which is a 
 matter of testimony,) the improbability that it 
 should have happened is gone. And the wildest 
 possible hypothesis which serves to show that the 
 fact stated to have happened could have happened 
 as it is stated, however valueless, is of equal value 
 with the most plausible theory which wants to 
 make out that it did not. The real and only proof 
 of a fact, or against it, is the testimony. The 
 
ON LIFE-SCIENCE. 139 
 
 testimony of the truth of the facts of religion is 
 simply the history of the world. When objectors 
 and philosophers have finished the first most 
 urgent task of writing a new world-history, without 
 Christianity, as it states itself to be, and as it 
 actually exists as a fact open to examination, it 
 will be time to listen to questions of probability 
 and improbability, and to weigh arguments arising 
 from our ignorance of old times. 
 
 It is also in accordance with reason that any 
 subject of investigation should be investigated in 
 accordance with its own claims, as Aristotle ob- 
 served long ago, that it is absurd to ask for de- 
 monstrative truth from rhetoric, or to accept pro- 
 babilities from mathematics. Aristotle also observes 
 that no man can judge who does not know a 
 subject, and has not educated his mind for judg- 
 ment, and peremptorily warns off, and scornfully 
 dismisses from his lectures on moral philosophy 
 every one who is of loose habits and an ill-dis- 
 ciplined mind. 
 
 There is reason in this. It obviously is absurd 
 for a sensual man to set himself up as a judge 
 of purity, and so on. But if this is reason, in re- 
 
1 40 THOUGHTS 
 
 ceiving a heathen philosopher, it remains reason 
 in receiving the Word of God. The Word of God 
 claims to be judged by those who live by it, "Do 
 my will and you shall know." No person who 
 lives by Scripture doubts its divinity. The Word 
 of God claims to be a living power of feeling 
 and love, and reason must admit in this case, 
 as in the case of the heathen Aristotle, that e/caoTo? 
 Kpivei /caXoos a tytyvvcKei, a man must know his 
 subject before he judges it, and that a man does 
 not know his subject who applies the laws of 
 feeling to mathematics and intellectual knowledge, 
 or of mathematics and intellectual knowledge to 
 feeling. 
 
 Now Christianity asserts that the motive power 
 of the world is love, and that man has been 
 created to love truth. 
 
 The teaching of Christianity therefore, whether 
 written or oral, will have been framed with the 
 view of testing love of truth. 
 
 But the intention of an ordinary history is to 
 impart a knowledge of facts. 
 
 The intention of ordinary teaching is to cul- 
 tivate the intellect. 
 
ON LIFE-SCIENCE. 141 
 
 This difference in the purpose for which they 
 are written will affect the documents and writings 
 of Christianity exceedingly. The Scriptures are 
 books written with the view of testing man's love 
 of truth. " He that hath ears to hear let him 
 hear" is their motto. They use no force even 
 of demonstration, they are not intended simply 
 to give man more knowledge, or to satisfy man's 
 craving for information. Their main lessons, in- 
 deed, of the divine power and goodness, and of 
 man's happy dependence on God are plain enough ; 
 but as knowledge of truth, divorced from love of 
 truth, is devilish, the Scriptures are framed to 
 hide as much as to reveal, or rather only to reveal 
 what they have to reveal in proportion to the 
 readiness of the heart to love the revelation. 
 They follow in this the example of Christ, who 
 was very careful not to show forth His glory 
 amongst unbelievers, and for this reason constantly 
 forbade the publication of the mighty works He 
 did; lest the unloving knowledge of those who 
 heard should be to them a curse. He did not 
 wish to prove Himself to be the Son of God, 
 but to be discovered by loving watchful hearts. 
 
142 THOUGHTS 
 
 So also does Scripture work. It has been well 
 observed 1 that "as Almighty God is ever knowing 
 and dealing with the thoughts of the hearts, His 
 words have some special reference to them. Nor 
 can we ever be sure that the object of divine 
 words is merely to impart knowledge. They may 
 have other objects which are better attained by 
 our difficulty of comprehending them, than they 
 could have been by their clear meaning." 
 
 Moreover, as love of truth has to be tested, 
 anything that is a fair test of love of truth falls 
 within the scope of their plan. This would of 
 itself imply the possibility of much difficulty and 
 obscurity. Nay more, it would not necessarily 
 form any part of the divine plan to shield the 
 narrative from errors of fact, where errors of fact 
 did not in any way impair the main truth. For 
 example, it would not be a necessity that an 
 inspired Apostle, writing by inspiration, should 
 be protected from asserting on imperfect human 
 memory or knowledge, that four thousand men 
 were fed with five loaves when five thousand was 
 the actual number, or with six loaves, when four 
 
 1 Isaac Williams. 
 
ON LIFE-SCIENCE. 1 43 
 
 was the actual number, but it would be a necessity 
 that no exaggeration or diminution should take 
 place which in any way affected the credit of 
 the miracle, and made that seem miraculous which 
 was not truly so, but due to ordinary means 
 well managed. 
 
 This last would be a lie either implied or 
 expressed. It might conceivably form part of 
 God's plan to permit human inaccuracies as a 
 test of true heart-love for truth, able to discern 
 truth and love it on its broad great claims through 
 such accidents. It would not in any way be 
 necessary that men should have any conscious 
 knowledge of the working of such test-work, or 
 guess even at its existence. It would be enough 
 that the hearts were tried whether they knew 
 how they were tried or not. The non-knowledge 
 might form the most valuable part of the trial. 
 I do not say that God has dealt with us in this 
 precise way. That depends on how much in His 
 allwise counsel man was seen to be able to bear 
 with advantage ; but it is quite clear that up to 
 the point man could bear with advantage, it is 
 consistent with the plan as a test of feeling that 
 
144 THOUGHTS 
 
 man should be tried, and possibly tried in this 
 way. If man's discernment of truth was not tried 
 by Scripture, the Scripture would cease to be 
 a test of man's love of truth, that is, would cease 
 to do what God meant it to do. It is obvious 
 if these conclusions are correct, how childish many 
 of the criticisms of Scripture become. Many of 
 the most acute intellectual critics criticise and 
 condemn the Scriptures for precisely doing their 
 intended work in the best way, for not being 
 written on a basis of fact-narrative and infor- 
 mation, for not satisfying the intellect, for pre- 
 senting many difficulties. But it is the essence 
 of their plan that there should be many difficulties 
 for the intellect, much need of faith and humility 
 for the heart, but full satisfaction for the loving 
 heart, but not the slightest shadow of moral false- 
 ness. Fact-mistakes are possible, lies impossible; 
 whether they are lies in fact or in moral con- 
 clusions. The Scriptures, then, are designed as 
 a perpetual test and appeal to love of Truth in 
 man, as a perpetual humiliation of the intellect as 
 far as it usurps God's throne, as a perpetual veil 
 before the unbelieving mind, as a perpetual re- 
 
ON LIFE-SCIENCE. 1 45 
 
 velation of fresh glory to those whom love prepares 
 to receive it, and as light to the heart that can 
 see. The motive throughout Scripture is love of 
 good growing from the sight of what is good, 
 because man is created originally to love good. 
 And Scripture to the good man is nothing else 
 but a perpetual unveiling of truth to be seen by 
 the heart that cares to see, as plainly as light by 
 the eye ; and for a like reason, that each is created 
 for the other; and truth is as utterly hidden from 
 the heart that does not care to see, as light from 
 the blind. If we look to facts we shall at once 
 perceive that man is created with a love for truth 
 of this kind, quite independent of all calculation 
 whether there is any loss or gain in it, power to 
 be got or given up. Nay, the moment calcula- 
 tion begins, love goes. And this highest created 
 faculty in man has nothing to do with self-interest 
 however disguised. The summum bonum of man 
 is not his own happiness, or any name whatever 
 which implies, however remotely, a calculation 
 of loss or gain. The fact that God has ultimately 
 made happiness, follow man's highest faculty, 
 though it may serve to blind intellectual man 
 
 10 
 
146 THOUGHTS 
 
 to the truth does not alter the truth. Entirely 
 unselfish love for truth is the first and highest 
 be-all and end-all for man, unaffected by the fact 
 that it is happiness also. Light is light, though 
 the free splendour of the summer sun, as he 
 marches over happy lands when morning draws 
 the shadows from the hills, be to some nothing 
 more than the hope of a market-place coming, 
 all prisoned into one narrow thought of bushels, 
 and barley, and beer. Take any great deeds, 
 any truly noble deeds, analyse them, say in any 
 instance whether any thought of self can have 
 been in the heroic doer, or is in the thrill which 
 the hearer feels for it. I will quote two instances 
 from occurrences in the Indian mutiny which have 
 fallen within the range of my own knowledge, 
 one the deed of an Englishman, the other of a 
 Sikh. They will exemplify what has been stated. 
 One quiet Sunday morning in June, English men 
 and women met as usual in church, and the 
 familiar prayers were on their lips with many a 
 thought perhaps of friends far away and their 
 English homes, when a message came that the 
 mutineers were on them. There was just time 
 
ON LIFE-SCIENCE. 1 47 
 
 for the defenceless congregation to escape into 
 an untenable fort, a helpless, unarmed multitude, 
 saved for a moment, a little space left for them 
 to look on death before they died. Amongst 
 that throng of families an hour before in peace, 
 but now with the sword so near, there was one 
 man of high rank, well mounted, who had a chance 
 for his own life, but he would not leave them, 
 he calmly waited till the mutineers came up, and 
 then stepped out on the wall, proclaimed his rank, 
 his titles, his name, a name well known in India, 
 a name honoured and revered; and he strove to 
 make terms with those murderers by offering to 
 give himself up at once for them to work their 
 pleasure on, if they would let the rest go. Surely 
 never, save in the courts of heaven, have titles 
 and rank been named more nobly, never have 
 they been more full of honour. When at Mo- 
 humdee Mr Thomason did this, where was the 
 self-interest ? When we read it, where is the self- 
 interest in judging it noble and loving it ? 
 
 Once more, when the English judge knew that 
 the mutiny was going to break out, but could not 
 show his knowledge as no open sign had been 
 
 10 — 2 
 
148 THOUGHTS 
 
 given, and had to go to his court as usual un- 
 armed — to die as he believed, to be murdered, 
 alone, without a struggle ; then how his heart rose 
 within him when his poor native Christian ser- 
 vant, unbidden, as he went to his seat, silently 
 followed him, strode up through those bloodthirsty 
 men and took his stand behind his master's chair, 
 armed to the teeth to defend him or die with 
 him, " amongst the faithless faithful only he." 
 Do we think of the loss or the gain as that story 
 of dauntless love is told us ? did he, when he did 
 the deed ? It is the thing itself, the light that is 
 loved, the unselfish greatness, not a calculation of 
 profit either in this world or the world to come. 
 
 That man knows not love who can say that 
 love is self-interest disguised. Man's true life is 
 the learning to love rightly. This is progress. 
 This makes the earth a home for better, and there- 
 fore for happier beings, though I admit it is not 
 possible to separate the two. Would a perfect 
 knowledge of Greek do this ? or of astronomy ? 
 or chemistry? or the origin of species? any or all 
 of them? or any other intellectual gain which is 
 boldly called truth? All the discoveries that ever 
 
ON LIFE-SCIENCE. 149 
 
 have been made, or ever shall be made by man's 
 busy brain, will not heal one pang of his wounded 
 heart. Does the dying cottager care for the last 
 new planet ? or the dying philosopher either, if his 
 heart is sad or guilty ? The things belong to dif- 
 ferent worlds ; but these are facts, and it is not phi- 
 losophic or rational to disregard facts, and put the 
 phenomena of Life-science on one side, and all 
 that reason confirms to us of the character of life, 
 and the message of God the highest Living Being 
 to man His highest living creature on earth. Be- 
 cause the method of proof is different, it does not 
 make the proof less strong. Two and two make 
 four. This is one kind of proof. The open eye 
 sees light. That is another kind of proof. No 
 one can assert that light is less certain to the see- 
 ing eye than 2x2=4 is to the intellect ; or, than 
 the light of a true deed is to the heart It is true 
 the eye does not learn light, and cannot commu- 
 nicate light; and the heart does not learn truth, 
 and cannot communicate the feeling of truth. 
 Man loves, and no one doubts it. Man loves truth, 
 and science disregards it. But day by day men 
 are visible, if science has the eyes to see them, 
 
150 THOUGHTS 
 
 whose lives attest that the light of justice, of holi- 
 ness, of purity, of humility, of truth has dawned 
 upon them, and whose lips attest that this is from 
 Christ. Why should they be disbelieved? On 
 what rational theory are the truest and purest of 
 mankind put out of court as unworthy of credence, 
 as idiots in fact, or liars? Certainly there is 
 nothing in common between the intellect gradu- 
 ally discovering or thinking it discovers new facts 
 either in the material or moral world, which it 
 calls truth, and the heart receiving the flash of the 
 light of truth, that is, of the nature and dealings 
 of God, which is light and truth, and loving it. 
 There is no inconsistency whatever in supposing it 
 possible for an animal to acquire knowledge, at 
 least philosophy cannot allege there is; for phi- 
 losophy at all events often puts man on the level 
 of an animal. But in good truth an animal may 
 well be imagined capable of acquiring knowledge, 
 and developing by doing so into a far more pow- 
 erful animal, and if such was the world plan, 
 arriving at any conceivable capacity for discovery 
 of facts, for calculation, for logical acuteness. Such 
 an animal would intellectually be far stronger than 
 
ON LIFE-SCIENCE. 1 5 I 
 
 man, but so is a horse in body. The inconsistency 
 is in supposing that any extension of strength either 
 in body or intellect would make an animal more 
 than an animal, or pass across the awful boundary 
 between the knowledge of things created, which is 
 intellectual knowledge, and the feeling of the 
 nature of God the Creator, which is the know- 
 ledge of Truth. The knowing animal would not 
 pray or worship because it knew of wonderful 
 things; it would not be a bit the more advanced 
 in that other world of the feeling of Divinity, of 
 the nature of God that is reached by feeling, be- 
 cause God has made the one answer to the other 
 as light to an eye that sees. No conceivable in- 
 tellect would do this, any more than in the body 
 strengthening the hand would make the hand into 
 an eye. Man who feels and loves, man able to 
 see God, can by no degradation be made an ani- 
 mal only capable of calculation, reasoning, and 
 analysis of matter. And the calculating animal 
 can by no extension be made into man who loves. 
 God, now as of old, is not in the great and strong 
 wind that rends the mountain and breaks in pieces 
 the rocks before the Lord. The complete know- 
 
152 THOUGHTS 
 
 ledge of the winds and rocks would not find God. 
 And after the wind comes the earthquake, but the 
 Lord is not in the earthquake. A complete know- 
 ledge of the earthquake and its forces would not 
 find God. And after the earthquake a fire, but 
 the Lord is not in the fire. A complete know- 
 ledge of the fire, or of all fires in the sky or on 
 earth would not find God. And after the fire a 
 still small voice. Then, Elijah-like, the true spirit, 
 the man of the true heart, humbly wraps his face 
 in his mantle, and comes out, and hears and an- 
 swers, for the Lord is in the still small voice that 
 strikes straight on the heart ; the Lord is in the 
 light which at once is seen, and loved by the 
 heart-eye: and is not discovered in the material 
 things that herald His coming. 
 
 There is no knowledge like this : no demon- 
 strative dead facts compare in intensity of con- 
 viction with sight, with sight seeing light, and 
 with the living eye within, the pure heart, the 
 clear unblinded love, which sees God, on which 
 truth has flashed, in which divine truth dwells 
 enshrined, a perpetual fountain of light ; so that 
 men who once see cannot deny their sight, but 
 
ON LIFE-SCIENCE. I 5 3 
 
 stand, or have stood, calm, unmoved, gentle, full 
 of peace, at the fire, at the sword, at any torture 
 of deed or word, in old days, or now. This, reason 
 tells us, is truth ; but rinding out facts about matter 
 and then spinning theories, and hanging them 
 about creation, has nothing to do with life. It 
 may be very useful, very interesting, very neces- 
 sary, but it deals with matter and things seen. 
 It is not life, or life-science. Reason tells us this. 
 God declares He has revealed His truth to man. 
 Reason takes the facts of the world combined 
 with this declaration and compels us to assent 
 to it. Reason sends us to the feelings as the 
 sovereign power, the great motive power. God 
 deals with the feelings, and requires us to subor- 
 dinate our intellect to right feeling, as man does 
 in fact, by an unconscious process, in the support 
 of the natural life. For man eats to support life; 
 reason tells us this is necessary, and sometimes 
 prescribes limits, but reason bears witness that 
 in health hunger, not reason, is the moving and 
 directing power. 
 
 When philosophy bids us cast aside every 
 thing but the siccum lumen, if the direction is 
 
154 THOUGHTS 
 
 given in life-science, it is much the same as telling 
 a man to open his ears to intellectual proofs, but 
 to be sure carefully to shut his eyes in his passage 
 through the world against all he sees. There is 
 no objection to doing so, for those who like to 
 do it. There is no objection to their treating 
 the Scriptures as an intellectual problem, and 
 assuming the human intellect to be jmerpov Trdvrcov; 
 only as the plan is irrational, and carried out in 
 utter disregard of the facts and theories of the 
 subject it handles in this lordly fashion, there is 
 an objection to such people requiring the sub- 
 mission of those who think reason as far as it 
 reaches a safe guide. And it is hard to see why 
 rational beings should be taunted because they 
 take the facts of the world, and are willing to 
 receive a reasonable explanation of them, even 
 if it does come from God; though not hard to 
 understand why self-constituted omniscience could 
 taunt them. Reason tells us this is a matter of 
 course ; and no reasonable being can be dissatis- 
 fied with what is in accordance with reason, but 
 will accept this state of things as one more proof 
 that true development is utterly opposed in theory 
 
ON LIFE-SCIENCE. 1 5 5 
 
 and fact to every form of power-worship. Reason 
 is perfectly willing to listen to the sneers of phi- 
 losophers, and accepts them as proof of its own 
 conclusions. But reason does not require that 
 any one should believe nonsense which smacks 
 of the philosopher's stone, 
 
IS" THOUGHTS 
 
 XL 
 
 It was shown in the earlier chapters that the 
 conditions of human life rendered it absolutely 
 certain, that the intellect could not be the great 
 moving-power of human progress ; and that the 
 reasoning powers of man were totally incapable 
 of raising him, as a race, to a higher state ; in 
 fact, that there was no true progress in intellectual 
 discoveries. But when we pass from the lower 
 ground of purely human effort to the government 
 of God and His revelations to mankind, there also 
 the same argument holds good. Man must de- 
 throne and set aside his intellect as a judge and 
 master in religion, and retain it as an obedient 
 pupil and servant. Fire is a good servant and 
 bad master, says the proverb; and so is the in- 
 tellect. The intellect itself tells us this truth, 
 if we consult it truly. All mankind ought to be 
 brought to happy life. But not one in a million 
 is an intellectual judge, not one in a million is 
 
ON LIFE-SCIENCE. 157 
 
 able to acquire the knowledge of evidence, or to 
 weigh it when acquired. Under any conceivable 
 circumstances the great laws that demand so much 
 time for the support of man's natural life will 
 prevent the proportion of intellectual monasticism 
 from being perceptibly altered as regards the 
 working practical majority. The lordly abbots 
 of the intellectual world are but few in number. 
 If this is true, the same incapacity which we found 
 before, must attend man in receiving intellectually 
 the revelation of God also. It is clearly impossible 
 for each man to hew out his own Christ from 
 Scripture. The majority, the vast majority, must 
 take their Christ from others. The more men 
 face the facts of the world, the more they will 
 find that in all things, religion included, this faith 
 in others is a necessity. The real question is, 
 what guarantees have we for a right faith in others ? 
 Mere knowledge gives no such guarantee. The 
 fruit of the Tree of Knowledge does not hang 
 down now for any one to pluck as when Eve took 
 it, but has retired into the topmost branches, and 
 is as hard to get at as a cocoa-nut. It is pleasant 
 to watch from below the movements of the agile 
 
158 THOUGHTS 
 
 intellects that can reach it ; pleasant to catch what 
 they graciously fling down ; but when we are told 
 to leave our ploughing, and sowing, and reaping, 
 by which we live, and devote ourselves to climbing 
 as the sole worthy object of existence, then we 
 begin to look at the tree and its hard smooth 
 stem, and to look at the fruit of the tree, how- 
 ever pleasant it may taste, and consider seriously 
 whether there is any ground for believing the 
 oracles in the topmost branches, and for fitting 
 horny working hands to the polished bole, and 
 leaving the land untilled. Reason cannot believe 
 that there is. But if intellect clearly cannot be 
 our guide in common life or in God's revelation, 
 the question assumes this form : Has not God 
 provided for this seeming deficiency, and fitted 
 His means to His material, and declared His will 
 to unintellectual man in such a way as to effect 
 His object, and not left him, first of all, utterly 
 at sea in his own person with an intellectual 
 choice to be made, and no intellect to make the 
 choice ; or, secondly, left him utterly at sea with 
 respect to teachers, quite without sign-post as to 
 whether the Christ of Ecce Homo, or the Christ 
 
ON LIFE-SCIENCE. 159 
 
 of Renan, or of any other writer or sect, who 
 have carved a Christ out of Scripture, is to be his 
 Christ ? Surely reason tells us that God would 
 not be God, had He not in some way provided 
 for this difficulty. That way we will now consider 
 in outline, dismissing finally the idea that the 
 intellect is a master to lead us to God. 
 
 The Scriptures, it has been shown above, are 
 a test of feeling, designed to prove whether man 
 loves rightly or not. But if this was all that was 
 given us it would be open to the objection, that 
 living breathing man, with his warm humanity and 
 quick sensibility, would be tested very imperfectly 
 by a book, even if all could and did read that 
 book. From the very beginning divine truth has 
 been enshrined in a human society, first, in the 
 family ; this was Patriarchal life ; next, in a na- 
 tion, this was the natural bond of race ; lastly, 
 in a spiritual kingdom bound together by the 
 spiritual bond of transmitted spirit-birth. It forms 
 no part of the present discussion to note any of 
 the objections raised by man to the conditions 
 God has appended from age to age to His reve- 
 lation and gifts, beyond observing that these con- 
 
160 THOUGHTS 
 
 ditions invariably, in one form or another, demand 
 humility in the receiver, and also that, as being 
 tests of love, they invariably start with a broad 
 great certainty of glory and beauty combined with 
 many human shortcomings and unlovely begin- 
 nings, which serve to test the strength of the love 
 and try its sincerity. Difficulties in fact of two 
 kinds are a part of the plan ; firstly, difficulties 
 arising from man's rebel will which is being tested, 
 and which is averse and feels repugnance to the 
 will of God, even when in itself that will is ob- 
 viously gracious ; this is Naaman's difficulty, when 
 he refused to wash in Jordan and be cleansed of 
 his leprosy: and secondly, difficulties which God 
 intends as stepping-stones to higher truth, but 
 which nevertheless in their first aspect front man 
 as a solid wall of rock, and require his willing 
 exertion to get up on them, and thus turn them 
 into steps instead of barriers. Of this kind, was 
 our Saviour's discourse on His Body and Blood 
 being the life of the world ; after which li many of 
 His disciples went back and walked no more with 
 Him." And there is a third source of difficulty 
 worth noting, though in its nature transient, the 
 
ON LIFE-SCIENCE. l6l 
 
 difficulty that arises from the human vessels in 
 any generation or number of generations distort- 
 ing in their practice the divine truth they were 
 meant to illustrate ; this is the difficulty the Jewish 
 priests created, when they used the commission 
 given them by God in order to receive the offer- 
 ings of the people for their own lusts ; or which 
 the Jew in the wilderness created, when he kept 
 the manna given from heaven by God, contrary to 
 God's will, till it bred worms and stank. Even 
 bread from heaven stank, when misused, and be- 
 came a loathsome and disgusting putrefaction. 
 But the cure of this difficulty is obvious ; go back 
 to the divine command and purpose. Do not 
 throw away God's gifts and rush back to Egypt 
 for food because God's manna becomes a crawling 
 abomination in unholy hands. Nothing is more 
 common than to hear this strange argument ad- 
 vanced. Perhaps it is not too much to say that 
 one half of religious controversy may be summed 
 up under the brief formula, " The manna stinks, 
 therefore let us run back to Egypt." 
 
 But to resume. All mankind require to be 
 reached by means which all mankind can under- 
 
 II 
 
1 62 THOUGHTS 
 
 stand. God has always employed such means. 
 God from the beginning has made man exemplify 
 to his fellow-man the truths of salvation, and has 
 always had His living witnesses moving on earth 
 in increasing numbers, until He provided finally 
 for the whole earth becoming peopled by an orga- 
 nized society which should have power enough to 
 do away with all separating influences of race or 
 social differences in carrying on its work. This 
 society God furnished with all means needed for 
 its enduring continuous life, and also gave it ex- 
 amples of progressive working which could be 
 adapted to all characters, a code of laws to direct 
 its polity, yet which should not interfere with 
 human governments, and the fullest proof of its 
 all coming from Him, and being His will. Thus 
 furnished with all things necessary this brother- 
 hood proceeds to its work. The willing receptive 
 spirit is to be moved, enlightened, strengthened, 
 tested. No force is to be used. But all agencies 
 that can touch the heart are employed from per- 
 fect fear up to perfect love through the wide range 
 of the great heart-diapason. The Scriptures con- 
 tain this instrumental power. Now we speak of 
 
ON LIFE-SCIENCE. 163 
 
 the writings of men who have long since died as 
 living and immortal, and in a sense truly ; for the 
 wondrous power of kindling the hearts of living 
 men still resides in the writings of the dead ; but 
 if this is true of dead men and their writings, how 
 much more of the word of the Living God ? There 
 it is absolute truth ; the word is a living word, 
 and every line burns with fire divine ; and mar- 
 vellous speaking shapes of men who lived on earth, 
 as we live, are passed before the eye, and into 
 the heart of those who can find room for them. 
 Light flashes, and men see : and God's living mes- 
 sengers, wherever His word has rule, however 
 slightly, pass to and fro applying the heavenly 
 torch, now better now worse, according as it has 
 glowed in their own lives or not. Life in the 
 heart answers to life in the divine word, till there 
 is a great cloud of witnesses of all nations and 
 all times " encompassing us about." Then slowly, 
 and by degrees, the great central figure of all the 
 ages, in its full reality, is unveiled to the seeing 
 heart, the Lamb slain before the foundation of 
 the world ; and spirit-power passes into common 
 life and daily tasks, till an abiding perpetual pre- 
 
 11 — 2 
 
1 64 THOUGHTS 
 
 sence absorbing all generations from the beginning 
 to the end is visible, and the kingdom of heaven 
 on earth in men with all its perfect organized 
 government becomes a a great reality, wanting no 
 fresh attestation, for God has once for all esta- 
 blished his channels of grace in a living society 
 which he animates evermore. 
 
 The practical conclusion from these consi- 
 derations is clear. The weapon God intended 
 man to wield for the good of his fellow-man is 
 a living life. This is the only writing the vast 
 majority can understand at all. Unselfishness 
 and humility, the only virtues never parodied by 
 the heathen, traced in characters of daily work 
 can be read by the meanest, the most ignorant, 
 the most vile. Theoretically these shine brightest, 
 and are most enduring, where the doctrine is 
 most true, and the teaching best. Practically, 
 God the Spirit King dwells not in temples made 
 with hands, is bound by no cords, is confined 
 by no walls of fortress sheepfolds, built even by 
 Himself, however necessary for the sheep, but 
 passes from heart to heart purifying and refining 
 as far as each heart can bear it. The pure heart 
 
ON LIFE-SCIENCE. 1 65 
 
 always has the tendency to return to the most 
 perfect channels of God's grace, to the truest 
 and most spiritual teaching ; the most perfect 
 channels of God's grace, and the truest and most 
 spiritual teaching, have always the tendency to 
 produce the purest heart. But the evil inherent 
 in man perpetually disturbs the balance, to man's 
 eyes hopelessly, and beyond possibility of judg- 
 ment. Subjectively, every man is bound, with 
 an earnestness proportioned to the solitary great- 
 ness of the object, to search as a pupil the claims 
 of the best teaching in his opinion near him, 
 which professes to be divine, and to live by that, 
 and go forward. In this world of tangled threads, 
 where true divine means of life, heavenly manna, 
 can be disjoined from true life, and where true 
 life can be disjoined in some degree from true 
 means of life, it suffices as a practical rule that 
 the earnest heart should work out its known best 
 honestly. It ought to suffice as a practical rule, 
 that, until all work of building up on unoccupied 
 heart-ground is finished, no work of pulling down 
 or hindering earnest effort should be begun. The 
 walls of falsehood, if left alone in the midst of 
 
J 66 THOUGHTS 
 
 living work, fall by themselves. No proselytizing 
 should ever be attempted against other teachers, 
 lest that curse of Christ come upon us, "Woe 
 unto you, Scribes and Pharisees, hypocrites, for 
 ye compass sea and land to make one proselyte, 
 and when he is made ye make him twofold more 
 the child of hell than yourselves." A curse of 
 wide significance, strong against all who are more 
 busied in party antagonisms than in building up 
 truth ; strong against all who under religious 
 names strive to gain adherents, rather than to 
 win mankind to love. Strong against all who 
 teach their followers how to convict others, in- 
 stead of how to live themselves. There is a great 
 example in Holy Scripture of earnest and suc- 
 cessful work' under circumstances as repulsive to 
 zeal and love of truth as it is possible to conceive ; 
 that is, if zeal and love of truth require us to attack 
 what is base, and false, and powerful. The ex- 
 ample is that of St. Paul working as a missionary 
 at Ephesus. St. Paul lived for two years in that 
 metropolis of splendid iniquity; in the great city 
 where the most beautiful, the most gorgeous 
 idolatry of the ancient world dwelt in its mar- 
 

 ON LIFE-SCIENCE. 167 
 
 vellous home; in the great city where the magic 
 power, the real magic power of eastern devil- 
 worship was enthroned in wealth and glory; in 
 the great city where sensuality and lust, which 
 now hides in dens of our worst and most neg- 
 lected city haunts, queened it in palaces and 
 ruled in honour. Here the Apostle lived and 
 taught for two years daily; daily seeing sights 
 which combined the bestial passions of a savage 
 tribe with the magnificent pageantry of intellectual 
 supremacy. No one doubts that he was brave, 
 brave as the best soldier who ever led a forlorn 
 hope; no one doubts his energy, his intellect. 
 This man of heroic mould, this fire of dauntless 
 courage, this great intellectual champion of truth, 
 taught in this splendid devil-home for two years, 
 and at the end of that time the chief magistrate 
 of that city could still the furious crowd by 
 saying, that these men, meaning St. Paul and his 
 companions, had said no word against their temple 
 and their goddess. Most assuredly this was true ; 
 the true missionary work of the great Apostle 
 had been positive, building up Christ, speaking 
 of all things holy, and pure, and lovely, so that 
 
1 68 THOUGHTS 
 
 men might love and follow truth ; he wasted no 
 words against the vileness, he wasted no strength 
 in attack, sure that the walls of falsehood would 
 fall like those of Jericho, as soon as the love of 
 Christ had filled the heart. This is a holy teacher's 
 work, building up. A holy searcher's work is 
 the same as regards others; as regards self it is 
 an earnest testing whether the message purporting 
 to be divine is true or not; testing it chiefly by 
 its fruits, for the majority are unable to do more, 
 and clinging devotedly to the best representation 
 of holy work within reach. For a religious 
 name must never be allowed to excuse bitterness 
 or dishonesty. Practices which in worldly contests 
 are mean or unfair, when done under religious 
 names are fruits which tell the tree they come 
 from really, all the worse fruits because of the reli- 
 gious name. There are in modern times, as of old, 
 men who for their own advantage, however dis- 
 guised or however mixed the motive, seek to cast 
 out devils in the name of Christ, and lead active, 
 zealous lives, and speak high words of holiness 
 and truth ; and the result unhappily is that the 
 devil has grown wiser, and instead of falling on 
 

 ON LIFE-SCIENCE. 1 69 
 
 them with the cry, "Jesus I know, and Paul I 
 know, but who are ye?" rewards them with the 
 Pharisees' portion — the praise and support of men. 
 So far of individual duties. As regards inter- 
 course and communion, these principles would 
 lead to the conclusion that the teachers of each 
 community should preach and practise with all 
 their hearts the great truths of the doctrine they 
 believe, preserving clearly and distinctly the main 
 distinctive features of their creed ; but, that the 
 moment they are in a private capacity, they as 
 well as every member of their community should 
 be held to be in communion, and be at liberty to 
 take part, if they pleased, with any other com- 
 munity holding the great doctrinal truths con- 
 tained in the Apostles' Creed, however they might 
 differ as to the ways and means by which God 
 is pleased to work out these truths on earth. 
 Where the practice of a society was narrow and 
 unlovely, such communion would as a fact become 
 in that instance impossible to all who did not 
 exactly agree with the doctrine. Where the prac- 
 tice is catholic and loveable, communion would 
 be possible with great differences of opinion and 
 
70 THOUGHTS 
 
 belief on the ways by which Christ works His 
 will. This is a simple law and a practical law 
 applicable to every case that can arise, giving 
 a broad common standing ground to all who 
 desire to love truth and lead true lives; binding 
 together every earnest heart, whilst compelling 
 no one to give up distinctive belief, or in any 
 special case to hold intercourse with those whose 
 practice is abhorrent to his feelings. No one can 
 think for a moment that the growth of thought and 
 march of time is likely to break down the positive 
 convictions of different minds on distinctive forms 
 of doctrines ; but there is much room for belief 
 that the great world-wide war against or for 
 evil should lead all those who love Christ to 
 leave off attacking each other, and make them 
 recognise as friends everyone who is trying to 
 build up good. No blow of tongue or hand 
 has ever really advanced truth ; God leaves the 
 pulling down to the ungodly, "which is a sword 
 of His." 
 
ON LIFE-SCIENCE. 
 
 17 
 
 XII. 
 
 The last chapters have dealt very briefly with 
 the scheme of God revealed to man when the 
 learning process became the dominant one. It 
 is necessary however to return to the parallel 
 process of the unlearning, and to say a few words 
 on the forms taken by man's rebellious will both 
 in old and modern times. The principle which 
 underlies every merely human effort, is rebellion 
 from love and the worship of power; a develop- 
 ment of self in opposition to love and to God's 
 revealed will. There never has been a period in 
 the history of the world in which God has not 
 had His will known amongst mankind. History 
 shows this, but it also is involved in the very 
 idea of God. It is not possible that God has 
 created a world and left that world unprovided 
 for. This statement obviously holds good with 
 the lower creation. All living creatures below 
 man by the laws of their nature are completely 
 
172 THOUGHTS 
 
 provided with all things necessary for the full 
 perfection of their life, and for its continuance. 
 That man, the highest creature, should be left 
 unprovided, is an absurdity that only requires 
 to be stated to be seen. This would not only 
 make his Creator not God, but would make his 
 Creator treat him worse than the lower animals 
 of the same creation. And man has been left 
 unprovided, if he has been placed in a world 
 totally incapable of satisfying his nature without 
 any guidance from God to bring him to a state 
 which would do so. And this guidance must of 
 necessity be co-extensive with the whole race, 
 and able to bring every individual of the race 
 to a right state, and not merely a few, or only 
 the later generations of the race. The will of God 
 then has always been known on earth, and side 
 by side with this, in all the early ages, there is 
 idol worship. There is something very strange 
 at first sight, and very irrational, in idolatry. The 
 universality of the practice shows that it was not 
 really strange; its adoption by the noblest in- 
 tellects the world has ever known proves it in a 
 sense not irrational. And if it is neither strange, 
 
ON LIFE-SCIENCE. 1 73 
 
 nor irrational, it is quite certain that a practice 
 so universal will not have died out of the world, 
 but will still continue, essentially the same, what- 
 ever the outward form of it may be. Reason 
 shows us plainly that the reasoning faculties with 
 which man is gifted could not by any possibility 
 develop the human race, as a race, into a better 
 state than that in which they started. Nay more, 
 reason and experience prove conclusively that 
 the knowledge of good can be dissociated from 
 the love of good for its own sake, and that an 
 increase of knowledge under such conditions de- 
 velops man into something approaching to a devil. 
 Reason and revelation show us a system set on 
 foot by God to counteract this tendency, to destroy 
 the power-kingdom as soon as in any case it cast 
 off love, and to test love of good, as good, for its 
 own sake. This is God's plan. In order to carry 
 this out, He made known His will. But the early 
 knowledge of God was limited to the revelation 
 of God as Creator and Sovereign of the world. 
 The first teaching confines itself to this truth 
 and the consequences that flow from it. The sole 
 question put before man at the beginning was, 
 
174 THOUGHTS 
 
 " Will you acknowledge the King revealed, and 
 the conditions He imposes, or not?" But these 
 Scriptures which reveal this sovereignty of God, 
 and His claim on man, also tell us that man had 
 already rebelled against his God, and had set up 
 a king who promised knowledge in His place. 
 The question therefore was a critical one. It 
 demanded the unconditional surrender of the rebel 
 will, and the unconditional acknowledgment of 
 the true Creator and His laws, however unpalat- 
 able they might be to human pride. Men either 
 had to obey and humbly receive the Creator, or 
 find out a new Creator for themselves by an in- 
 tellectual choice. This was the alternative. It 
 was neither strange nor irrational therefore, given 
 that man refused to bow his will, that the know- 
 ledge-seeking intellect should busy itself in finding 
 a new Creator to suit its own views. 
 
 Idolatry therefore is in principle not a cor- 
 ruption but a rebellion from true religion. Fol- 
 lowing this clue we can see a priori what course 
 it would take. In doctrine it will be antagonistic 
 to revealed religion, and set up a new Creator 
 in God's place. It will however retain much of 
 

 ON LIFE-SCIENCE. 1 75 
 
 the moral truths at first, especially those that have 
 an intellectual grandeur or beauty in them. These 
 will become traditional as myths and axioms. 
 It will also take more or less of the hero tradi- 
 tions, and great historical facts of the human race, 
 and interweave them with its system. Idolatry 
 therefore is of a twofold character ; first it is a 
 rebellion from the main truth of revealed religion, 
 the great doctrine of the Creator God. On this 
 point it is in direct antagonism, and is not a cor- 
 ruption : secondly it is a corruption of the moral 
 truths and history of man under the revealed 
 religion, and in this part will retain many traces 
 of it. This is exactly what we find. Man looked 
 about for a new Creator, and took the sun, and 
 moon, and stars, and powers of nature, the dead 
 forces by which the living God works, and deified 
 them. This has been abundantly proved by Pro- 
 fessor Max Miiller, Mr Coxe, and others. This 
 was the antagonism to God. Every scholar is 
 able to judge of the second part, the corruption of 
 moral truths and the historical traditions. 
 
 Many of the old myths are exceedingly 
 beautiful and striking. They belong to the earliest 
 
176 THOUGHTS 
 
 literature. At the time they first appear before 
 us they form portions of the religion of a simple 
 people, and were not understood, but were more 
 or less a part of worship. And they were quite 
 alien to the splendid literary epochs of later times, 
 and were speculated on and explained by the 
 philosophers then, just as philosophically as they 
 are now. Yet these wondrous embodiments of 
 wisdom and morality, for many are such, ought, 
 if they were intellect-births belonging to the 
 development of national intellect, to have been 
 produced when the national intellect was at its 
 highest, and not to have been old worshipped 
 mysteries at a time when the nations were be- 
 ginning their life, and to have died out more and 
 more as that life rose and culminated in intel- 
 lectual strength. 
 
 The first step in idolatry then was to set up the 
 forces of nature as a new Creator whilst retaining 
 many moral truths and historical traditions. The 
 next step was scarcely less obvious. The powers 
 of nature were personified ; men invested them with 
 imaginary life; and then, as life without form is 
 unintelligible to man as long as he deems himself 
 
ON LIFE-SCIENCE. 177 
 
 the highest, they were clothed in human form ; and 
 so the process was continued ; the farther the gene- 
 rations got from the knowledge of the revelation 
 they had despised, the baser became the fables 
 and the forms which embodied this worship. All 
 however retained to the end the central idea of 
 sacrifice, sacrifice so foreign to nature which de- 
 dicates and does not sacrifice, but which is so 
 entirely the heart-core of revelation that even 
 the dissentients never shook off that primitive 
 relic of God's truth. 
 
 Idolatry therefore was natural, and as a system 
 may be defined as an intellectual effort to reason 
 out a God Creator after the rejection of the true 
 God through unwillingness to submit either the 
 intellect or will to Him. It is the application of 
 intellect to religion, not as a pupil to examine 
 its claims, but as a master to fashion them. 
 Following this track we see clearly the perpetual 
 though unsuspected reign of idolatry. As soon 
 as Christ in the fulness of time appeared as a 
 Redeemer, bringing the revelation of Redemption 
 and Atonement, the personal idea of the Creator 
 became merged in the revelation of Atonement 
 
 12 
 
lyS THOUGHTS 
 
 and Redemption, which do not of necessity in- 
 volve the idea of a divine person at first sight, 
 and which have a human intellectual side in the 
 vast range of their practical application to human 
 life. The ground therefore has shifted ; the new 
 claim of God is that man shall acknowledge his 
 utterly lost sinful condition, his fallen nature im- 
 perfectible in itself, broken off from the life foun- 
 tain of God, and shall acknowledge first the In- 
 carnate Son of God, Jesus Christ, Man and God, 
 as the Giver back of life, and next the means 
 by which He gives back life. 
 
 Accordingly since this revelation the old per- 
 sonal idolatry which hewed out a new Creator 
 for itself has nearly disappeared, and the rebel- 
 intellect has applied itself diligently to hew out 
 for itself either a new Saviour or new conditions 
 of salvation, and idolatry has dropped the outer 
 shape as immaterial, and taken the purely in- 
 tellectual garb of impugning the revealed con- 
 ditions or asserting conditions of its own. And 
 as in old time, God's main tools, the sun, and 
 moon, and natural powers were the readiest objects 
 of worship, so in modern times God's main tools, 
 
ON LIFE-SCIENCE. 179 
 
 scriptures, sacraments, ministrations, &c, have 
 furnished the great objects of idolatry. But, as 
 time wears on, as of old men descended to wood, 
 and stone, and animals, so now we are descending 
 to forces, and the perfectibility of man, and self- 
 development from apes, and philosophy, for our 
 Gods. But the root is the same. Nay, it may 
 happen that the true Redeemer may be worshipped 
 under an intellectual idol shape, as in the wilderness 
 the golden calf, " These be thy gods, O Israel, which 
 brought thee out of the land of Egypt ;" no fresh 
 god, but only a human representation carved out 
 of Scripture by human intellect. Such a book 
 as " Ecce Homo " is open to this charge. It 
 claims to be the work of a man 1 "who will re- 
 consider the whole subject from the beginning, 
 and accept those conclusions, not which church 
 doctors or even apostles have sealed with their 
 authority, but which the facts themselves critically 
 weighed appear to warrant." A pleasantly un- 
 critical statement with its verbal fallacies ; but 
 that matters little. Grant it to be intellectually 
 
 1 Preface to first Edition. 
 
 12 — 2 
 
180 THOUGHTS 
 
 perfect, instead of itself its own best overthrow, 
 the claim the writer makes for himself he must 
 concede to others. Any intellect shape hewn 
 out of Scripture by the individual man as a judge 
 set over even Apostles, instead of a pupil to ex- 
 amine the great Messengers and their Message, 
 is theoretically equally valuable, though the result 
 be in the one case the great statue of Christ 
 which the writer of "Ecce Homo" has raised 
 on an earthen pedestal of his own instead of the 
 Scripture rock, or in the other, the crocodile 
 which Renan would have us fall down to. The 
 process is wrong altogether whatever the immediate 
 result may be. No such intellect claim is allowed. 
 The feelings, love of good and hatred of evil, 
 are appealed to by God. A message is sent and 
 man is required humbly to search whether these 
 things be so or not, and to receive or reject the 
 offer; not to rob the messenger of his goods, 
 carry them off into the desert, sort them, pick 
 and choose, fling away on his own authority 
 what he dislikes, and on his own authority take 
 the remainder and keep it without leave. But 
 this kind of idolatry will never cease ; in prin- 
 
ON LIFE-SCIENCE. 
 
 181 
 
 ciple it is the same as the old, only man in old 
 times had to find a new Creator, in these last 
 days a new Redemption or Redeemer. The root 
 of all idolatry is revolt. The revolted intellect 
 refuses as a pupil to test humbly the commands 
 and conditions of God, and proceeds to set up a 
 new God of its own. In the beginning, as we 
 have seen, of necessity a substitute for the Creator 
 had to be found, this is a personal idea, and 
 the first idols accordingly were of this personal 
 character. Afterwards a substitute for redemption 
 had to be found ; this is not necessarily, or pri- 
 marily even, a personal idea, but can take the shape 
 of a mental problem ; hence arose all the heresies 
 and schisms of the first Christian centuries, begin- 
 ning, however, as was natural with the confusion 
 and mixture of the two ideas in Gnosticism, which 
 was a series of intellectual dreams of a new 
 creation and new redemption combined. And 
 throughout all generations these idolatries, whether 
 ancient or modern, pick and choose, and rob re- 
 velation of its moral and spiritual truths, as far 
 as they serve their purpose ; and, whilst scorning 
 or politely putting aside God who gave the know- 
 
1 82 THOUGHTS 
 
 ledge, calmly filch the knowledge given, call it 
 their own, say they discovered what they have 
 only corrupted, and seek to maintain their re- 
 bellion on the stores they have taken from the 
 King. Idolatry is, from first to last, an intellect- 
 revolt against the supremacy of God. 
 
ON LIFE-SCIENCE. 
 
 183 
 
 XIII. 
 
 There was a gentleman in old time, we are told, 
 of a philosophic turn of mind, who after consider- 
 ation decided that he was very strong, and that 
 so much good strength ought not to be wasted. 
 He saw also, the more he pondered on the matter, 
 that as people in general were much less strong 
 than himself, it was the duty of a philosopher to 
 turn this superiority of strength to advantage. On 
 examining the world with a closer scrutiny he 
 observed that mankind were scandalously unequal 
 in bodily proportions, and on the whole, foolishly 
 contented, or sunk in stupid despair before this 
 incongruous state of affairs. The result will have 
 been anticipated. Being a philosopher, and strong, 
 he determined to remedy the evil. No living 
 being within his ken was his master, so it was 
 an obvious conclusion that he was master of the 
 world. He took thought ; he contrived a bed, 
 exactly his own measurement, he caught his fool- 
 
I #4 THOUGHTS 
 
 ish neighbours, he made them all of one length. 
 The process was simple, the short he stretched, 
 the tall he cut off, and he succeeded admirably 
 excepting in one point, his neighbours generally 
 died ; for he had disregarded the conditions of 
 life. These conditions were not subject to mea- 
 surements. What had he to do with them ? This 
 was rather a defect ; but there were plenty of 
 people to experiment on, so he continued his 
 experiments, and doubtless, had he lived long 
 enough, would have succeeded to his satisfaction 
 in producing a race naturally stretchable or cut- 
 offable ; for he could point to examples where 
 he had not wholly failed. Now on the assump- 
 tion that strength is a true title-deed of supremacy, 
 and the fact of no visible living superior a just 
 claim of confidence, I contend that there was 
 nothing in the least irrational in these proceedings 
 of Procrustes ; the more so, as they brought him 
 much wealth, and not a little submission. The 
 reasoning was rude, but considering the state of 
 science, not more rude than the claims of know- 
 ledge, advanced now by men who cannot make 
 a fly in a creation they dispose of so summarily. 
 
ON LIFE-SCIENCE. 1 85 
 
 The reasoning was narrow, but considering the 
 state of knowledge, not more narrow than that 
 of men who talk of the universe as if it had all 
 been cut out with a pair of scissors, and they 
 Procrustes-like held the handles of them, now 
 stretching, now lopping off myriads of years, facts, 
 and life-phenomena, just as it suits their own pat- 
 tern ; fitting all things to their intellect-bed, quite 
 regardless whether intellect has anything in com- 
 mon with life, and is a measure of it or not. So the 
 natural development towards power-idolatry goes 
 on, and life-science is despised. But on what 
 ground do we now hold alchemy and astrology 
 to be quackery and nursery-babble that does not 
 equally apply to all scientific research when it 
 leaves its facts and launches into the regions of 
 space, makes endless demands on the faith or 
 credulity of man, frames its own conditions for its 
 own theories, talks of " tendencies" prophecies, and 
 shuts its eyes to the first principles of sound in- 
 vestigation, and very often of common logic and 
 common word-knowledge also in proclaiming its 
 dreams. 
 
 But let us leave these prophets, these disciples 
 
1 86 THOUGHTS 
 
 of Procrustes, and again return to the facts of 
 human life, and their clear conclusions. The first 
 of which is, that intellect cannot be the great 
 power in a world where there is nothing suited 
 to the perfecting of intellect, or indeed intellect 
 enough to be perfected. It would be a cruel and 
 irrational world if it was. As cruel and irrational 
 a state of things as if we imagined a rock in the 
 midst of the Atlantic crowded with migratory 
 birds, whose nature made them dependent on mi- 
 gration for happiness, though only one in a thou- 
 sand of them ever had wings for flight, and all 
 the rest lived wretchedly on what they could pick 
 up in their barren home, longing to pass to the 
 lands which nature made them ceaselessly long 
 for, but tied down for ever to the rock which 
 nature had condemned them never to leave. How 
 much worse off man would be than this if the 
 power-worshippers are to be believed ; as much 
 worse, as his hopes and longings are greater, and 
 his means of accomplishing them less. But this 
 cross-purpose is impossible in a world created by 
 God. There must then of necessity be a scheme 
 of God for bringing all men at all times to the 
 
ON LIFE-SCIENCE. 1 87 
 
 true end of their existence, a scheme properly 
 attested by Him. Finally this scheme involves 
 of necessity a society acting under God, with laws 
 from Him, and power to act in His name ; a 
 society which illustrates God's truth by their lives 
 and actions, and which is commissioned to make 
 God's truth known. These two postulates are a 
 necessity. For as soon as the idea of an intellect- 
 sovereignty is rejected on account of its reaching 
 so few, it becomes evident that no book, no process 
 demanding learning can avail by itself. The lives 
 of men are the only book the ignorant can read 
 without schooling and without requiring time for 
 study. This involves the living society, showing 
 forth truth by its life : and the second point, that 
 the society shall busy itself in making known 
 truth to those who can learn, is only a subdivision 
 of this first great fact. This was in effect the 
 answer of Christ to St John the Baptist, " Go, show 
 those things which ye do hear and see, the blind 
 receive their sight, the lame walk, the lepers are 
 cleansed, and the deaf hear, the dead are raised 
 up, and the poor have the gospel preached to 
 them." All men who make it their object in life 
 
1 88 THOUGHTS 
 
 to benefit their fellow-creatures are brothers, fel- 
 low-subjects in the great kingdom of feeling and 
 love, and as such are so strongly contrasted in 
 principle, and very often in practice, with all the 
 idolaters of power-worship as to form an utterly 
 distinct body from them. 
 
 But, distinct as this society is, its great law, 
 the law given it by its Lord, binds it to have 
 no distinctive marks of its best workings. Its 
 true life is to be self-denial and self-sacrifice ; and 
 not a sign of this is to be seen excepting in re- 
 sults ; all the processes are to be hidden from 
 curious eyes. The command is, "When thou 
 fastest anoint thine head, and wash thy face, that 
 thou appear not unto men to fast." All the out- 
 ward appearances are to be cheerful and festive, 
 there is to be no sourness of withdrawal, either 
 in heart, or face, or dress. True self-sacrifice 
 sacrifices also the desire for sympathy with its 
 self-sacrifice, and is as if it feasted whilst it fasts. 
 Just as a man at a great dinner-party would 
 clearly be practising far greater self-restraint by 
 complete self-mastery in the midst of delicacies, 
 by cheerful pleasant rejection both of the pomp 
 
ON LIFE-SCIENCE. 1 89 
 
 of food, and the pomp of riches and rank, without 
 seeming to reject them, meeting all without being 
 tempted by any, because he rates them all at 
 their proper value, than the same man if he secured 
 himself from that kind of temptation by getting 
 out of the reach of his fellow-creatures. In his 
 cheery power meanwhile he would make the ser- 
 vice of God lovely, though none but those who 
 were following the same track would detect the 
 process. Hence the doctrine of a well-know T n 
 philosopher "that he never saw a Christian" is 
 an obvious truth. What conceivable reason is 
 there why he should ? How should he see beneath 
 the ordinary dinner-party life those amongst the 
 guests who "fast"? Who would reveal his feelings 
 on such points to an embodiment of cause and 
 effect ? To say nothing of the command not to 
 do so, which leaves all processes of self-denial 
 to be searched out, if known at all, by those only 
 who are doing the same. So many fast, many 
 give up all the world counts valuable and seem 
 to common eyes to do nothing of the kind. Those 
 who when young, in making their choice in life, 
 bring their trained and hitherto victorious powers 
 
1 90 THOUGHTS 
 
 into God's service in humble parishes, and leave 
 deliberately all hope of wealth and all hope of 
 renown, which whether they come or not are the 
 prizes before the eyes of youth, these men fast 
 indeed throughout their lives, even if, as is some- 
 times the case, the wealth and honour they have 
 rejected comes to them unbidden, and blinds still 
 more the eyes of men to those who fast. They 
 fast who risk their all in some good cause, for 
 the sake of the good cause, and face shame, and 
 disappointment, and ruin, and contempt, even 
 though to them also success brings power, and 
 men in their blindness call them lucky. 
 
 In all ranks, midst rich or poor, men or women, 
 they fast who quietly leaven the world with un- 
 selfish goodness, leaven it by contact, hidden, 
 unobserved, with glad countenances doing works 
 of faith. And many might say with perfect truth 
 " they never saw a Christian." For thus the 
 world moves, silently and swiftly on its great 
 spiritual axis, with progress so unobserved, that 
 it has rolled away from the very atmosphere of 
 bitterness and accursed lusts before it has dis- 
 covered the difference ; and got so far, that the 
 
ON LIFE-SCIENCE. 191 
 
 change from heathen common social life to Chris- 
 tian common social life is in a sense so complete 
 that it cannot be recognized. Whilst Christian 
 thought and language will not permit the few 
 who see what has taken place, to speak even of 
 the imperfect vision of horrible lusts they find 
 recorded, and as far as they can speak they seem 
 to those who hear as men that dream, so utterly 
 has former darkness passed. Thus philosophers 
 can deny that there is any change at all. And 
 now the ground of contest is changed, and the 
 idolatry of intellect-worship and its robberies from 
 revelation have to be exposed rather than the 
 idolatry of sensuality as in earlier times ; and the 
 beneficent, humble kingdom of feeling and love 
 to be proclaimed as the one true progress. This 
 great union under Christ is becoming daily more 
 and more obvious, so that the broad line between 
 heathenism with its sensuality, at the first, and 
 Christianity was scarcely more definite than the 
 line is growing day by day between power-worship, 
 with its assumption, and Christianity. Though it 
 is not always easy to trace the principle at stake 
 in its new dress. The forms are different, and the 
 
I9 2 THOUGHTS 
 
 delusions vary as the earth grows old, but it matters 
 little what the dream may be that blinds us to the 
 world as it is, and the conditions of life and truth. 
 Imagination always fills the world with phantoms. 
 Visions of sunny climates, festal throngs, temples 
 and hero-forms people the old forgotten years ; 
 grey altars of gods hymned in many a thrilling 
 poem, fair maidens dancing in summer evenings, 
 and glad songs, seem to be in the gloom behind, 
 as we look back ; and all the glory of unfulfilled 
 hopes circles with a diadem of light the misty 
 form of ages that have passed. All that yearning 
 spirits of old have fashioned in the mightiest 
 hours of their uprising, all that the unsatisfied 
 longings of weary hearts now make them willing 
 to find in bygone times, the burden of hope and 
 fear and love and sorrow borne by the fleeting 
 hours, all join to give a strange interest to the 
 early dwellers in earth's great kingdoms, and to 
 hide the agony of the slave, the despair of his 
 proud master. But it is the brightness of a lie, 
 if it is mistaken for happy life. This was the 
 old dream. But what better, higher message for 
 mankind is there to be found in the brain-cobwebs, 
 
ON LIFE-SCIENCE. 
 
 193 
 
 the countless gossamers that glitter in our sun ? 
 The form of the dream is changed, imaginations 
 innumerable, knowledge-births and knowledge- 
 guesses, of what has been millions of ages back, 
 and what is yet to be, have taken the place of 
 drinking songs and warlike chants. The old 
 dream was born of false views of animal life in 
 man, the new dream is born of false views of 
 intellect-life ; both have a basis which might be 
 good ; but if both equally blind the heart to the 
 great life-kingdom and its science, to the facts 
 which concern every living being now and for 
 ever, both are hostile to truth, so far as they 
 despise these facts ; the subtler the dream, the 
 more hostile is it of the two. What are the facts 
 of the material earth compared with the facts 
 of redeeming power ? Every day, for those who 
 choose to study facts, the blind do open their 
 eyes to true light, the lame do learn to walk 
 on errands of love, the lepers do have the ghastly 
 blotches of sin removed, the deaf do open their 
 ears to messages divine, even the dead in heart 
 have their hardness or despair taken away, and 
 rise up to fresh and happy life ; above all, the 
 
 13 
 
1 94 THOUGHTS 
 
 poor, the wretched, the weak, the old, have good 
 tidings and great joy. These are no less true 
 facts in our day than they were when Christ 
 called them as His witnesses of old. The earth 
 has many facts like these, quiet, silent, yet elo- 
 quent facts to those who have the will to search 
 them out. Life-science gathers them up, appeals 
 to them, challenges the power-worshippers with 
 them, calls on intellect to look at these universal 
 facts, since she boasts of her fact-kingdom ; and 
 not to set dead matter above life, since she boasts 
 of her intelligence; to learn her own place in 
 creation as a servant, since she boasts of her 
 wisdom ; and to believe that an Allwise Creator 
 cannot have left His noblest beings without help 
 in a world not fitted to them, or allowed lies, 
 or a mixture of lies, to be their life-food and 
 source of growth towards perfection, since she 
 names the name of Truth. Life-science proclaims 
 that power-worship, however disguised, is the 
 natural development of fallen man carrying him 
 farther and farther in revolt from life, and love, 
 and true advancement. Life-science proclaims 
 that all her own works are works of life, works 
 
ON LIFE-SCIENCE. 1 95 
 
 of building up, of construction, of helping, of 
 healing, and rejects from her kingdom all who 
 make attack and work against others the law of 
 their actions. And as in the first days of Chris- 
 tian life the gulf between heathen sensuality 
 and the acknowledgment of Christ was so wide 
 and deep that nothing else could compare with 
 it, so now once more after centuries of bitter 
 experience and rival claims, there seems to be 
 a growing conviction that there is a union, a 
 brotherhood, possible for all who strive to lead 
 holy peaceful lives for Christ's sake, and who will 
 quietly do their own work of good and let others 
 do theirs. It is impossible to think that the 
 various differences of doctrine and belief which 
 the various tempers of mankind, and human falli- 
 bility, have brought about, will ever cease ; most 
 certainly they will not cease by being attacked ; 
 let us then boldly assert that it is good and right 
 for every man earnestly to uphold his own dis- 
 tinctive creed both for himself and for those whom 
 he teaches. But a creed is positive, what a man 
 does believe, not what he does not. To be de- 
 claiming against, instead of speaking for, is a sin. 
 
196 THOUGHTS 
 
 Men do not learn to love by being abused. It 
 would be well to remember also, that abuse is 
 equally fatal to the wielder of it and to its object. 
 Minds are not conquered by force of any kind, 
 or the user of force made happy by its use. The 
 kingdom of love rejects utterly and absolutely 
 all war of word or deed in its own cause. This 
 principle is definite and strong. A time has come 
 when a practical belief in Christ as the Life-King, 
 testified by the doctrinal bond of the Apostles' 
 Creed, and the practical bond of a pure and 
 peaceful life, should unite, in a voluntary and 
 permissive communion, all true workers, however 
 varied their ideas may be as to the manner in 
 which Christ works His will on earth. Attack 
 is not work at all, it is the pulling down or 
 preventing work. Let men leave work alone and 
 not attack it, for they may be sure that in a 
 kingdom of love all peaceful loving work has at 
 least a far-off grasp on the golden chain, and a 
 perpetual tendency to be drawn onwards by links 
 of love towards the truest purest form, the most 
 perfect agency by which the God of Love and 
 Truth reveals Himself to man ; and may be 
 
ON LIFE-SCIENCE. 197 
 
 certain also that untrue false work will soon fall 
 of itself if truer work is near. True doctrine 
 and true work are in the highest lives united ; 
 and through all gradations they have a growing 
 tendency, however for a time separated, to be- 
 come united the more genuine the efforts that 
 are made, and they will be united hereafter. Every 
 man in earnest to build up any truth can sym- 
 pathize with, even though he may require to 
 keep aloof from, anyone who is clearly an earnest 
 builder too. But earnestness in attack breeds 
 hate. Hate called by a religious name in a re- 
 ligious cause is sacrilege as well as hate. Hate 
 and sacrilege profane the realm and shrine of 
 feeling and its King. The curse of Christ rests 
 on those who proselytise in this spirit. If a choice 
 must be made : for me, I had rather stand out- 
 side the garden of the Lord, where, perchance, 
 some sun and shade might reach me from its 
 glades, some sweet breezes scatter blessings from 
 its flowers, some trickling streamlets bring fresh 
 life to other lands from its sacred soil, nay, who 
 knows, some seeds, wind -wafted, strike their roots, 
 and grow, and blossom in the wilderness ; rather 
 
I9 8 THOUGHTS ON LIFE-SCIENCE. 
 
 this, than be inside, wielding power, pulling up 
 the plants, pulling up the tares and wheat to- 
 gether, against my Lord's express commands, 
 flinging them out to live or die, when bidden 
 not to do so. For me ; I had rather stand with 
 praying hands and humble heart at the door of 
 the great sanctuary than join inside the ranks of 
 those who shoot out their arrows, even bitter 
 words, and brawl, and rail, before the altar of 
 the King of Love, and grasp at power in the 
 very shrine of the King of self-sacrifice. 
 
 Reason, methinks, may possibly be brought 
 to receive any specious fable for a time, but not 
 that lies are a message from the King of Truth, 
 not that lies nourish all the generations of His 
 truest and His best, not that hate is an instrument 
 of the King of Love, not that hate is a prop 
 of Christ's Church. This is indeed to shut the 
 eyes hard. This is indeed rebellion whatever 
 name it may take. Love shown in life, and belief 
 in the Creed, ought to bind together in permis- 
 sive communion every loyal subject of Christ. 
 
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LIST OF PUBLICATIONS. 25 
 
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