can be ascribed, and we are expressly forbidden "by duty," to affirm personality of God as much as to deny it of Him. How such a being can be presented as an object on which to exercise religious emotion it is difficult indeed to understand.[[251]] Aspiration, love, devotion to be poured forth upon what we can never know, upon what we can never affirm to know, or care for, us, our thoughts or actions, or to possess the attributes of wisdom and goodness! The worship offered in such a religion must be, as Professor Huxley says,[[252]] "for the most part of the silent sort"—silent not only as to the spoken word, but silent as to the mental conception also. It will be difficult to distinguish the follower of this religion from the follower of none, and the man who declines either to assert or to deny the existence of God, is practically in the position of an atheist. For theism enjoins the cultivation of sentiments of love and devotion to God, and the practice of their external expression. Atheism forbids both, while the simply non-theist abstains in conformity with the prohibition of the atheist and thus practically sides with him. Moreover, since man cannot imagine that of which he has no experience in any way whatever, and since he has experience only of human perfections and of the powers and properties of inferior existences; if he be required to deny human perfections and to abstain from making use of such conceptions, he is thereby necessarily reduced to others of an inferior order.
Mr. H. Spencer says,[[253]] "Those who espouse this alternative position, make the erroneous assumption that the choice is between personality and something lower than personality; whereas the choice is rather between personality and something higher. Is it not just possible that there is a mode of being as much transcending intelligence and will, as these transcend mechanical motion?"
"It is true we are totally unable to conceive any such higher mode of being. But this is not a reason for questioning its existence; it is rather the reverse." "May we not therefore rightly refrain from assigning to the 'ultimate cause' any attributes whatever, on the ground that such attributes, derived as they must be from our own natures, are not elevations but degradations?" The way however to arrive at the object aimed at (i.e. to obtain the best attainable conception of the First Cause) is not to refrain from the only conceptions possible to us, but to seek the very highest of these, and then declare their utter inadequacy; and this is precisely the course which has been pursued by theologians. It is to be regretted that before writing on this matter Mr. Spencer did not more thoroughly acquaint himself with the ordinary doctrine on the subject. It is always taught in the Church schools of divinity, that nothing, not even existence, is to be predicated univocally of "God" and "creatures;" that after exhausting ingenuity to arrive at the loftiest possible conceptions, we must declare them to be utterly inadequate; that, after all, they are but accommodations to human infirmity; that they are in a sense objectively false (because of their inadequacy), though subjectively and very practically true. But the difference between this mode of treatment and that adopted by Mr. Spencer is wide indeed; for the practical result of the mode inculcated by the Church is that each one may freely affirm and act upon
the highest human conceptions he can attain of the power, wisdom, and goodness of God, His watchful care, His loving providence for every man, at every moment and in every need; for the Christian knows that the falseness of his conceptions lies only in their inadequacy; he may therefore strengthen and refresh himself, may rejoice and revel in conceptions of the goodness of God, drawn from the tenderest human images of fatherly care and love, or he may chasten and abase himself by consideration of the awful holiness and unapproachable majesty of the Divinity derived from analogous sources, knowing that no thought of man can ever be true enough, can ever attain the incomprehensible reality, which nevertheless really is all that can be conceived, plus an inconceivable infinity beyond.
A good illustration of what is here meant, and of the difference between the theistic position and Mr. Spencer's, may be supplied by an example he has himself proposed. Thus,[[254]] he imagines an intelligent watch speculating as to its maker, and conceiving of him in terms of watch-being, and figuring him as furnished with springs, escapements, cogged wheels, &c., his motions facilitated by oil—in a word, like himself. It is assumed by Mr. Spencer that this necessary watch conception would be completely false, and the illustration is made use of to show "the presumption of theologians"—the absurdity and unreasonableness of those men who figure the incomprehensible cause of all phenomena as a Being in some way comparable with man. Now, putting aside for the moment all other considerations, and accepting the illustration, surely the example demonstrates rather the unreasonableness of the objector himself! It is true, indeed, that a man is an organism indefinitely more complex and perfect than any watch; but if the watch could only conceive of its maker in watch terms, or else in terms altogether inferior, the watch would plainly be right in speaking of
its maker as a, to it, inconceivably perfect kind of watch, acknowledging at the same time, that this, its conception of him, was utterly inadequate, although the best its inferior nature allowed it to form. For if, instead of so conceiving of its maker, it refused to make use of these relative perfections as a makeshift, and so necessarily thought of him as amorphous metal, or mere oil, or by the help of any other inferior conception which a watch might be imagined capable of entertaining, that watch would he wrong indeed. For man can much more properly be compared with, and has much more affinity to, a perfect watch in full activity than to a mere piece of metal, or drop of oil. But the watch is even more in the right still, for its maker, man, virtually has the cogged wheels, springs, escapements, oil, &c., which the watch's conception has been supposed to attribute to him; inasmuch as all these parts must have existed as distinct ideas in the human watchmaker's mind before he could actually construct the clock formed by him. Nor is even this all, for, by the hypothesis, the watch thinks. It must, therefore, think of its maker as "a thinking being," and in this it is absolutely and completely right.[[255]] Either, therefore, the hypothesis is absurd or it actually demonstrates the very position it was chosen to refute. Unquestionably, then, on the mere ground taken by Mr. Herbert Spencer himself, if we are compelled to think of the First Cause either in human terms (but with human imperfections abstracted and human perfections carried to the highest conceivable degree), or, on the other hand, in terms decidedly inferior, such as those are driven to who think of Him, but decline to accept as a help the term "personality;" there can be no question but that the first conception is immeasurably nearer the truth than the second. Yet the latter is the one put forward and advocated by that author in spite of its unreasonableness, and in spite also
of its conflicting with the whole moral nature of man and all his noblest aspirations.
Again, Mr. Herbert Spencer objects to the conception of God as "first cause," on the ground that "when our symbolic conceptions are such that no cumulative or indirect processes of thought can enable us to ascertain that there are corresponding actualities, nor any predictions be made whose fulfilment can prove this, then they are altogether vicious and illusive, and in no way distinguishable from pure fictions."[[256]]
Now, it is quite true that "symbolic conceptions," which are not to be justified either (1) by presentations of sense, or (2) by intuitions, are invalid as representations of real truth. Yet the conception of God referred to is justified by our primary intuitions, and we can assure ourselves that it does stand for an actuality by comparing it with (1) our intuitions of free-will and causation, and (2) our intuitions of morality and responsibility. That we have these intuitions is a point on which the Author joins issue with Mr. Spencer, and confidently affirms that they cannot logically be denied without at the same time complete and absolute scepticism resulting from such denial—scepticism wherein vanishes any certainty as to the existence both of Mr. Spencer and his critic, and by which it is equally impossible to have a thought free from doubt, or to go so far as to affirm the existence of that very doubt or of the doubter who doubts it.
It may not be amiss here to protest against the intolerable assumption of a certain school, who are continually talking in lofty terms of "science," but who actually speak of primary religious conceptions as "unscientific," and habitually employ the word "science," when they should limit it by the prefix "physical." This is the more amazing as not a few of this school adopt the idealist philosophy, and affirm that "matter and force" are but names for certain "modes of consciousness." It might be expected of them at least to admit that opinions which repose