LITMIR.BIZ

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men's intelligence as the very voice of Nature, banished the Linnæan system forever. It were unjust to say that the present Theology is as artificial as the system of Linnæus; in many particulars it wants but a fresh expression to make it in the most modern sense scientific. But if it has a basis in the constitution and course of Nature, that basis has never been adequately shown. It has depended on Authority rather than on Law; and a new basis must be sought and found if it is to be presented to those with whom Law alone is Authority.

It is not of course to be inferred that the scientific method will ever abolish the radical distinctions of the Spiritual World. True science proposes to itself no such general leveling in any department. Within the unity of the whole there must always be room for the characteristic differences of the parts, and those tendencies of thought at the present time which ignore such distinctions, in their zeal for simplicity really create confusion. As has been well said by Mr. Hutton: "Any attempt to merge the distinctive characteristic of a higher science in a lower—of chemical changes in mechanical—of physiological in chemical—above all, of mental changes in physiological—is a neglect of the radical assumption of all science, because it is an attempt to deduce representations—or rather misrepresentations—of one kind of phenomena from a conception of another kind which does not contain it, and must have it implicitly and illicitly smuggled in before it can be extracted out of it. Hence, instead of increasing our means of representing the universe to ourselves without the detailed examination of particulars, such a procedure leads to misconstructions of fact on the basis of an imported theory, and generally ends in forcibly perverting the least-known science to the type of the better known."[16]

      What is wanted is simply a unity of conception, but not such a unity of conception as should be founded on an absolute identity of phenomena. This latter might indeed be a unity, but it would be a very tame one. The perfection of unity is attained where there is infinite variety of phenomena, infinite complexity of relation, but great simplicity of Law. Science will be complete when all known phenomena can be arranged in one vast circle in which a few well known Laws shall form the radii—these radii at once separating and uniting, separating into particular groups, yet uniting all to a common center. To show that the radii for some of the most characteristic phenomena of the Spiritual World are already drawn within that circle by science is the main object of the papers which follow. There will be found an attempt to restate a few of the more elementary facts of the Spiritual Life in terms of Biology. Any argument for Natural Law in the Spiritual World may be best tested in the a posteriori form. And although the succeeding pages are not designed in the first instance to prove a principle, they may yet be entered here as evidence. The practical test is a severe one, but on that account all the more satisfactory.

      And what will be gained if the point be made out? Not a few things. For one, as partly indicated already, the scientific demand of the age will be satisfied. That demand is that all that concerns life and conduct shall be placed on a scientific basis. The only great attempt to meet that at present is Positivism.

But what again is a scientific basis? What exactly is this demand of the age? "By Science I understand," says Huxley, "all knowledge which rests upon evidence and reasoning of a like character to that which claims our assent to ordinary scientific propositions; and if any one is able to make good the assertion that his theology rests upon valid evidence and sound reasoning, then it appears to me that such theology must take its place as a part of science." That the assertion has been already made good is claimed by many who deserve to be heard on questions of scientific evidence. But if more is wanted by some minds, more not perhaps of a higher kind but of a different kind, at least the attempt can be made to gratify them. Mr. Frederick Harrison,[17] in name of the Positive method of thought, "turns aside from ideal standards which avow themselves to be lawless [the italics are Mr. Harrison's], which profess to transcend the field of law. We say, life and conduct shall stand for us wholly on a basis of law, and must rest entirely in that region of science (not physical, but moral and social science) where we are free to use our intelligence, in the methods known to us as intelligible logic, methods which the intellect can analyze. When you confront us with hypotheses, however sublime and however affecting, if they cannot be stated in terms of the rest of our knowledge, if they are disparate to that world of sequence and sensation which to us is the ultimate base of all our real knowledge, then we shake our heads and turn aside." This is a most reasonable demand, and we humbly accept the challenge. We think religious truth, or at all events certain of the largest facts of the Spiritual Life, can be stated "in terms of the rest of our knowledge."

      We do not say, as already hinted, that the proposal includes an attempt to prove the existence of the Spiritual World. Does that need proof? And if so, what sort of evidence would be considered in court? The facts of the Spiritual World are as real to thousands as the facts of the Natural World—and more real to hundreds. But were one asked to prove that the Spiritual World can be discerned by the appropriate faculties, one would do it precisely as one would attempt to prove the Natural World to be an object of recognition to the senses—and with as much or as little success. In either instance probably the fact would be found incapable of demonstration, but not more in the one case than in the other. Were one asked to prove the existence of Spiritual Life, one would also do it exactly as one would seek to prove Natural Life. And this perhaps might be attempted with more hope. But this is not on the immediate programme. Science deals with known facts; and accepting certain known facts in the Spiritual World we proceed to arrange them, to discover their Laws, to inquire if they can be stated "in terms of the rest of our knowledge."

      At the same time, although attempting no philosophical proof of the existence of a Spiritual Life and a Spiritual World, we are not without hope that the general line of thought here may be useful to some who are honestly inquiring in these directions. The stumbling-block to most minds is perhaps less the mere existence of the unseen than the want of definition, the apparently hopeless vagueness, and not least, the delight in this vagueness as mere vagueness by some who look upon this as the mark of quality in Spiritual things. It will be at least something to tell earnest seekers that the Spiritual World is not a castle in the air, of an architecture unknown to earth or heaven, but a fair ordered realm furnished with many familiar things and ruled by well-remembered Laws.

      It is scarcely necessary to emphasize under a second head the gain in clearness. The Spiritual World as it stands is full of perplexity. One can escape doubt only by escaping thought. With regard to many important articles of religion perhaps the best and the worst course at present open to a doubter is simple credulity. Who is to answer for this state of things? It comes as a necessary tax for improvement on the age in which we live. The old ground of faith, Authority, is given up; the new, Science, has not yet taken its place. Men did not require to see truth before; they only needed to believe it. Truth, therefore, had not been put by Theology in a seeing form—which, however, was its original form. But now they ask to see it. And when it is shown them they start back in despair. We shall not say what they see. But we shall say what they might see. If the Natural Laws were run through the Spiritual World, they might see the great lines of religious truth as clearly and simply as the broad lines of science. As they gazed into that Natural-Spiritual World they would say to themselves, "We have seen something like this before. This order is known to us. It is not arbitrary. This Law here is that old Law there, and this Phenomenon here, what can it be but that which stood in precisely the same relation to that Law yonder?" And so gradually from the new form everything assumes new meaning. So the Spiritual World becomes slowly Natural; and, what is of all but equal moment, the Natural World becomes slowly Spiritual. Nature is not a mere image or emblem of the Spiritual. It is a working model of the Spiritual. In the Spiritual World the same wheels revolve—but without the iron. The same figures flit across the stage, the same processes of growth go on, the same functions are discharged, the same biological laws prevail—only with a different quality of βιος. Plato's prisoner, if not out of the Cave, has at least his face to the light.

      "The earth is cram'd with heaven,

       And every common bush afire with God."

How much of the Spiritual World is covered by Natural law we

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