Inexorable:—yes; for, standing beside these two graves, we see where our higher Philosophy and our religious hopes alike lie buried. What is Mechanical Law to us? The antithesis of Providence; therefore, with the edict which proclaims its sway, all our prayers are ended. And what is Man, compared with the equal dog who bears him company? One event befals them both; yet we may ask whether before or after that one event, Man has or can have any preeminence above the beast? Let him be spoken of as statesman, warrior, orator, poet, painter, sculptor, musician; none of these epithets convey any truth. He may possibly be a speaking, striking, weaving, drawing, colouring, sound-producing machine. But the Designer of the Universe and the human artist have disappeared together. What we took for the author of immortal works, an original genius, an inspired hero of his kind, "a man and a leader of men," was a piece of wheel-work driven by unalterable law. There was the same "must be" to him as to his dog. There never was and never could have been, nor yet ever will be any essential difference; two spirits are gone downwards to the earth.
Man has not even the sad preeminence of Sin. Where can he find or make room for wrong-doing, when impelling Mechanism determines all? And where Sin is not, Repentance cannot come.
Hope is shut out along with Remorse and its unmeaning pains. Man has no ladder of ascent left him; and why should he wish to climb? If there were such a ladder as Jacob dreamed, its base must rest on lifeless Law, and at its summit there would only be this same Law, enthroned and Deified.
Thus, when the primæval Nebula arose in Space (how or why it arose is not told us), its vapoury Law contained all that is, and all that can be:—Plato and Shakespeare, Moses and St. John glimmered in its tremulous twilight. Worlds inanimate and animate scintillated from its fires. What we call Heaven and Earth are its dumb children, its law-determined Evolutions. Thou and I, O reader, have harboured strange fancies;—let them go;—we are but parts of the Whole; and the Whole is a mechanical Unity. Now that we find ourselves disabused and illuminated, our great difficulty may perhaps be to fall down, Strauss-like, and worship this Universum. Can such worship, or such an object of worship, bless and satisfy our high aspiring race? Eyes that have watched for Righteousness, hearts that have yearned after it, let the answer come from you! In this answer lives or dies the twofold belief of the Natural Theologian, the twofold hope resulting to Mankind. The belief, that is to say, in a personal Immortality, the belief in a personal God.
It may now seem plain that the readiest test of moral or religious Materialism is its doctrine, not of Body but of Soul. There is no charm in such a word as Matter to differentiate the character of a philosophy. Looking at the material world, any thinker may be a Natural Realist or a Pure Idealist; yet being either or neither, he may materialize, or the reverse, so far as Morals and Religion are concerned. The simple question ought rather to be; Is man mechanically governed by the Law which rules the world of Abiology (the lifeless inorganic world), or is he, can he become, a Law unto himself?[150]
It would be unfair to omit impressing upon the reader's mind that physical science per se is by no means answerable for ethico-religious Materialism. As a question of fact, it does not seem established that students of Nature, whether physicists or biologists, have, as such, been the chief offenders. On the contrary, for every single instance of the kind, it seems quite probable that at least two metaphysical writers might be found guilty. Obviously, some such large proportion may reasonably be expected, when we consider that Determinism, (the word Mill and others prefer to Necessity), is a theory involving a certain kind of metaphysics.
But the really largest crop of materializers arises from a Debateable Land. There is a hybrid class of "thinkers," concerning whom the best physical-science authorities allege that "such nebulous rascals are mere metaphysicians," while metaphysical speculators, pure and simple, feel quite sure that "though under a cloud, the gentlemen must be Physicists."[151]
So far as Biology[152] is concerned, let the reader compare Mr. Herbert Spencer's latest utterances already referred to, (in Essays, Vol. III. sub. fin., especially pp. 249-50), with the following passages from Mr. Huxley. "I suppose if there be an 'iron' law, it is that of gravitation; and if there be a physical necessity, it is that a stone, unsupported, must fall to the ground. But what is all we really know and can know about the latter phenomenon? Simply, that, in all human experience, stones have fallen to the ground under these conditions; that we have not the smallest reason for believing that any stone so circumstanced will not fall to the ground; and that we have, on the contrary, every reason to believe that it will so fall. It is very convenient to indicate that all the conditions of belief have been fulfilled in this case, by calling the statement that unsupported stones will fall to the ground, 'a law of nature.' But when, as commonly happens, we change will into must, we introduce an idea of necessity which most assuredly does not lie in the observed facts, and has no warranty that I can discover elsewhere. For my part, I utterly repudiate and anathematize the intruder. Fact I know; and Law I know; but what is this Necessity, save an empty shadow of my own mind's throwing? But if it is certain that we can have no knowledge of the nature of either matter or spirit, and that the notion of necessity is something illegitimately thrust into the perfectly legitimate conception of law, the materialistic position that there is nothing in the world but matter, force, and necessity, is as utterly devoid of justification as the most baseless of theological dogmas." ("On the Physical Basis of Life," Lay Sermons, pp. 157-8.)