Which he may read that binds the sheaf
Or builds the house, or digs the grave,
And those wild eyes that watch the wave
In roarings round the coral reef.
True, even could it be established beyond all doubt that belief in the one God were universal among rude and uncultivated races, this would not add any new proof to the truth of religion, unless it could be shown that it was really an instinctive, inwritten judgment, and not one of those many natural fallacies into which all men fall until they are educated out of them. Still, for those who do not need conviction on this point, it is no slight consolation to be assured that simplicity and savagery do not shut men out from the truths best worth knowing; that even where the earthen vessel is most corrupted, the heavenly treasure is not altogether lost; that it is only those who deliberately go in search of obscurities who need stumble. It was not the crowds of pagandom that St. Paul censured, but the philosophers. God made man's feet for the earth, and not for the tight-rope. Whatever be the truth about Idealism, man is by nature a Realist; and similarly he is by nature a theist, until he has studiously learnt to balance himself in the non-natural pose.
Will a man be excused for deliberately dashing his foot against a stone because forsooth he has persuaded himself with Zeno, that there is no such thing as motion; or with Berkeley, that the externality of the world is a delusion; or will he be pardoned in his unbelief because he could not justify by philosophy the truth which conscience and nature are dinning into his ears: that there is a God the Rewarder of them that seek Him?
Sept. Oct. 1898.
Footnotes:
[Footnote 1: "A hysterical fit indicates a lamentable instability of the nervous system. But it is by no means certain à priori that every symptom of that instability, without exception, will be of a degenerative kind. The nerve-storm, with its unwonted agitations, may possibly lay bare some deep-lying capacity in us which could scarcely otherwise have come to light. Recent experiments on both sensation and memory in certain abnormal states have added plausibility to this view, and justify us in holding that in spite of its frequent association with hysteria, ecstasy is not necessarily in itself a morbid symptom." (F.W.H. Myers, Tennyson as a Prophet.)]
[Footnote 2: The Retreat. By Henry Vaughan.]
XXII.
ADAPTABILITY AS A PROOF OF RELIGION.
Much as we may think of the abstract and objective value of the treatise De vera religione, which forms the usual introduction to those cursus theologici whose multiplication of late has been so remarkable, it can hardly be denied that its cogency is much diminished for the large number of those thinkers who repudiate the philosophical presuppositions upon which that treatise rests. As long as negation halted before that minimum of religious truth which is in some way accessible to reason,—before belief in God and in immortality; as long as the principles and methods of proof by which "natural theology" reached its conclusion were admitted even by those who denied those conclusions, an apologetic such as we are speaking of had an undoubted practical value—not indeed as sufficing to bring conviction to the unwilling or ill-disposed, not as a cause of faith, but as removing an obstacle which existed in the supposed incompatibility of revealed truth with these same rational principles and processes.