It may seem strange, but it is true, that some Christian philosophers and divines have been, in ancient and modern times, the advocates of the eternity of matter. The ancient Christians adopted it from Plato. Thus we find Justin Martyr maintaining that God formed the world from an eternal, unorganized material. And the schoolmen, who followed Aristotle, taught that “God had created the world from eternity.” On this ground, even some Protestant theologians have asserted that it was absurd to speak of an eternal God who is not an eternal Creator.
A principle which has thus been adopted by so many acute minds unenlightened by revelation, and by some who possessed that divine testimony, must be sustained by some plausible arguments. The principal one relied on is, that the changes which are going on in the material world are proved to be only transmutations, which follow one another in series that return into themselves, and which may, therefore, have been going on from eternity; and if this be admitted, it is as easy to suppose matter to be self-sustained, and to have fallen into its present order of itself, as to suppose the interference of an infinite Spirit. “How do we know,” says Dr. Chalmers, in stating the atheistic argument, “that the world is a consequent at all? Is there any greater absurdity in supposing it to have existed, as it now is, at any specified point of time, throughout the millions of ages that are past, than that it should so exist at this moment? Does what we suppose might have been then, imply any greater absurdity, than what we actually see to be at present? Now, might not the same question be carried back to any point or period of duration, however remote? or, in other words, might we not dispense with a beginning for the world altogether?” “For aught we can know a priori,” says Hume, “matter may contain the source or spring of order originally within itself as well as mind does; and there is no more difficulty in conceiving that the several elements, from an internal, unknown cause, may fall into the most exquisite arrangement, than to conceive that their ideas, in the great universal mind, from a like internal cause, fall into that arrangement. If this material world rests upon a similar ideal world, this ideal world must rest upon some other, and so on without end. It were better, therefore, never to look beyond the present material world. By supposing it to contain the principle of its order within itself, we really assert it to be God; and the sooner we arrive at that divine Being, so much the better.”
Now, in what manner have these ingenious arguments been met? Until quite recently, no one has supposed that any light on this subject could be derived from geology. Indeed, even now, by many, that science is regarded as favoring the idea of the world’s eternity. Neither has it been thought that, on a question of natural theology, like this, it was proper to appeal to the Bible. Philosophers and divines, however, have attempted to reply to these arguments, irrespective of geology and revelation; and they have generally convinced themselves that they have been successful. But to my mind, I must confess, this has always appeared the weakest spot in natural religion. Some of the arguments to prove the world not eternal do, indeed, appear, at first statement, very profound; but they rather silence than convince; and the longer we reflect upon them, the more apt are we to doubt their force.
And here I am constrained to bear testimony to the masterly manner in which this subject has been treated by Dr. Chalmers. Perceiving that the defences of natural religion on this subject were weak, in spite of much show of strength, he has laid out his giant force of intellect in clearing away the rubbish and building a rampart of rock. His remarkable skill in seizing upon and bringing out prominently the great principles of a difficult subject, and turning them round and round till they fill every eye, is here most happily exerted.
Let us now proceed, in the first place, to examine the arguments that have been adduced to prove the non-eternity of the world, independent of geology and revelation; and in the second place, to derive from these two sources of evidence the true ground on which that proposition rests.
The first supposed proof that the world has not eternally existed is derived from what is called the a priori argument for the existence of the Deity, originally proposed by the monk Anselmus, and afterwards more fully illustrated in England by Dr. Samuel Clarke. Take the following brief summary of this argument, as applied to the eternity of matter, in the words of Dr. Crombie.
“Whatever has existed from eternity, independent and without any external cause, must be self-existent. Whatever is self-existent must exist necessarily, by an absolute necessity in the nature of the thing. This is also self-evident. It follows, therefore, that unless the material world exist necessarily, by an absolute necessity in its own nature, so that it must be a contradiction to suppose it not to exist, it cannot be independent and eternal. In order to disprove this absolute necessity, he [Dr. Clarke] reasoned thus: If matter be supposed to exist necessarily, then in that necessary existence is included the power of gravitation, or it is not. If not, then in a world merely material, and in which no intelligent being presides, there never could have been any motion. But if the power of gravitation be included in the pretended necessary existence of matter, then it follows necessarily, that there must be a vacuum; it follows, likewise, that matter is not a necessary being. For if a vacuum actually be, then it is plainly more than possible for matter not to be.”
Is it not passing strange that such a dreamy argumentation as this—and it is a fair sample of Dr. Clarke’s extended work on the existence of the Deity—should have been regarded as sound logic by many of the acutest minds, and that a majority even of the ablest metaphysicians, up almost to the present day, should have felt satisfied with it? A few minds, indeed, long ago perceived its fallacy, among whom was Alexander Pope, who thus sarcastically describes it:—
“Be that my task, replies a gloomy Clarke,
Sworn foe to mystery, yet divinely dark.
Let others creep by timid steps and slow,
On plain experience lay foundation low,
By common sense to common notions bred,
And last to nature’s cause through nature led,
All-seeing in thy mists, we need no guide,
Mother of arrogance, and source of pride!
We nobly take the high priori road,
And reason downward till we doubt of God.”
Dunciad, Book IV.
It is impossible, on this occasion, to go into a formal refutation of this famous argument. But this is unnecessary; since, as Dr. Chalmers says, it “has fallen into utter disesteem and desuetude.” Indeed, the language of Dr. Thomas Brown on this subject is not too severe, when he says, that he “conceives the abstract arguments that have been adduced to show that it is impossible for matter to have existed from eternity, by reasoning on what has been termed necessary existence, and the incompatibility of this necessary existence with the qualities of matter, to be relics of the mere verbal logic of the schools, as little capable of producing conviction as any of the wildest and most absurd of the technical scholastic reasonings on the properties, or supposed properties, of entity and nonentity.”