[Footnote 256: ][ (return) ] Martineau's "Essays," p. 56.
It is furthermore worthy of being noted that, in the modern doctrine of the Correlation and Conservation of Forces, science is inevitably approaching the idea that all kinds of force are but forms or manifestations of some one central force issuing from some one fountain-head of power. Dr. Carpenter, perhaps the greatest living physiologist, teaches that "the form of force which may be taken as the type of all the rest" is the consciousness of living effort in volition. [257] All force, then, is of one type, and that type is mind; in its last analysis external causation may be resolved into Divine energy. Sir John Herschel does not hesitate to say that "it is reasonable to regard the force of gravitation as the direct or indirect result of a consciousness or will exerted somewhere." [258] The humble Christian may, therefore, feel himself amply justified in still believing that "power belongs to God;" that it is through the Divine energy "all things are, and are upheld;" and that "in God we live, and move, and have our being;" he is the Great First Cause, the Fountain-head of all power.
[Footnote 257: ][ (return) ] "Human Physiology," p. 542.
[Footnote 258: ][ (return) ] "Outlines of Astronomy," p. 234.
2. As to Final Causes--that is, reasons, purposes, or ends for which things exist--these, we are told by Comte, are all "disproved" by Positive Science, which rigidly limits us to "the history of what is," and forbids all inquiry into reasons why it is. The question whether there be any intelligent purpose in the order and arrangement of the universe, is not a subject of scientific inquiry at all; and whenever it has been permitted to obtrude itself, it has thrown a false light over the facts, and led the inquirer astray.
The discoveries of modern astronomy are specially instanced by Comte as completely overthrowing the notion of any conscious design or intelligent purpose in the universe. The order and stability of the solar system are found to be the necessary consequences of gravitation, and are adequately explained without any reference to purposes or ends to be fulfilled in the disposition and arrangement of the heavenly bodies. "With persons unused to the study of the celestial bodies, though very likely informed on other parts of natural philosophy, astronomy has still the reputation of being a science eminently religious, as if the famous words, 'The heavens declare the glory of God, had lost none of their truth... No science has given more terrible shocks to the doctrine of final causes than astronomy. [259] The simple knowledge of the movement of the earth must have destroyed the original and real foundation of this doctrine--the idea of the universe subordinated to the earth, and consequently to man. Besides, the accurate exploration of the solar system could not fail to dispel that blind and unlimited admiration which the general order of nature inspires, by showing in the most sensible manner, and in a great number of different respects, that the orbs were certainly not disposed in the most advantageous manner, and that science permits us easily to conceive a better arrangement, by the development of true celestial mechanism, since Newton. All the theological philosophy, even the most perfect, has been henceforth deprived of its principal intellectual function, the most regular order being thus consigned as necessarily established and maintained in our world, and even in the whole universe, by the simple mutual gravity of its several parts." [260]
The task of "conceiving a better arrangement" of the celestial orbs, and improving the system of the universe generally, we shall leave to those who imagine themselves possessed of that omniscience which comprehends all the facts and relations of the actual universe, and foreknows all the details and relations of all possible universes so accurately as to be able to pronounce upon their relative "advantages." The arrogance of these critics is certainly in startling and ludicrous contrast with the affected modesty which, on other occasions, restrains them from "imputing any intentions to nature." It is quite enough for our purpose to know that the tracing of evidences of design in those parts of nature accessible to our observation is an essentially different thing from the construction of a scheme of optimism on à priori grounds which shall embrace a universe the larger portion of which is virtually beyond the field of observation. We are conscious of possessing some rational data and some mental equipment for the former task, but for the latter we feel utterly incompetent. [261]
[Footnote 259: ][ (return) ] In a foot-note Comte adds: "Nowadays, to minds familiarized betimes with the true astronomical philosophy, the heavens declare no other glory than that of Hipparchus, Kepler, Newton, and all those who have contributed to the ascertainment of their laws." It seems remarkable that the great men who ascertained these laws did not see that the saying of the Psalmist was emptied of all meaning by their discoveries. No persons seem to have been more willing than these very men named to ascribe all the glory to Him who established these laws. Kepler says: "The astronomer, to whom God has given to see more clearly with his inward eye, from what he has discovered, both can and will glorify God;" and Newton says: "This beautiful system of sun, planets, comets could have its origin in no other way than by the purpose and command of an intelligent and powerful Being. We admire him on account of his perfections, we venerate and worship him on account of his government."--Whewell's "Astronomy and Physics," pp. 197, 198.
[Footnote 260: ][ (return) ] "Positive Philosophy," vol. ii. pp. 36-38; Tulloch, "Theism," p. 115.
[Footnote 261: ][ (return) ] Chalmers's "Institutes of Theology," vol. i. pp. 117, 118.