Natural Law in the Spiritual World. Henry Drummond
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present to inquire. It is certain, at least, that the whole is not covered. And nothing more lends confidence to the method than this. For one thing, room is still left for mystery. Had no place remained for mystery it had proved itself both unscientific and irreligious. A Science without mystery is unknown; a Religion without mystery is absurd. This is no attempt to reduce Religion to a question of mathematics, or demonstrate God in biological formulæ. The elimination of mystery from the universe is the elimination of Religion. However far the scientific method may penetrate the Spiritual World, there will always remain a region to be explored by a scientific faith. "I shall never rise to the point of view which wishes to 'raise' faith to knowledge. To me, the way of truth is to come through the knowledge of my ignorance to the submissiveness of faith, and then, making that my starting place, to raise my knowledge into faith."[18]
Lest this proclamation of mystery should seem alarming, let us add that this mystery also is scientific. The one subject on which all scientific men are agreed, the one theme on which all alike become eloquent, the one strain of pathos in all their writing and speaking and thinking, concerns that final uncertainty, that utter blackness of darkness bounding their work on every side. If the light of Nature is to illuminate for us the Spiritual Sphere, there may well be a black Unknown, corresponding, at least at some points, to this zone of darkness round the Natural World.
But the final gain would appear in the department of Theology. The establishment of the Spiritual Laws on "the solid ground of Nature," to which the mind trusts "which builds for aye," would offer a new basis for certainty in Religion. It has been indicated that the authority of Authority is waning. This is a plain fact. And it was inevitable. Authority—man's Authority, that is—is for children. And there necessarily comes a time when they add to the question, What shall I do? or, What shall I believe? the adult's interrogation—Why? Now this question is sacred, and must be answered.
"How truly its central position is impregnable," Herbert Spencer has well discerned, "religion has never adequately realized. In the devoutest faith, as we habitually see it, there lies hidden an innermost core of scepticism; and it is this scepticism which causes that dread of inquiry displayed by religion when face to face with science."[19]
True indeed; Religion has never realized how impregnable are many of its positions. It has not yet been placed on that basis which would make them impregnable. And in a transition period like the present, holding Authority with one hand, the other feeling all around in the darkness for some strong new support, Theology is surely to be pitied. Whence this dread when brought face to face with Science? It cannot be dread of scientific fact. No single fact in Science has ever discredited a fact in Religion. The theologian knows that, and admits that he has no fear of facts. What then has Science done to make Theology tremble? It is its method. It is its system. It is its Reign of Law. It is its harmony and continuity. The attack is not specific. No one point is assailed. It is the whole system which when compared with the other and weighed in its balance is found wanting. An eye which has looked at the first cannot look upon this. To do that, and rest in the contemplation, it has first to uncentury itself.
Herbert Spencer points out further, with how much truth need not now be discussed, that the purification of Religion has always come from Science. It is very apparent at all events that an immense debt must soon be contracted. The shifting of the furnishings will be a work of time. But it must be accomplished. And not the least result of the process will be the effect upon Science itself. No department of knowledge ever contributes to another without receiving its own again with usury—witness the reciprocal favors of Biology and Sociology. From the time that Comte defined the analogy between the phenomena exhibited by aggregations of associated men and those of animal colonies, the Science of Life and the Science of Society have been so contributing to one another that their progress since has been all but hand-in-hand. A conception borrowed by the one has been observed in time finding its way back, and always in an enlarged form, to further illuminate and enrich the field it left. So must it be with Science and Religion. If the purification of Religion comes from Science, the purification of Science, in a deeper sense, shall come from Religion. The true ministry of Nature must at last be honored, and Science take its place as the great expositor. To Men of Science, not less than to Theologians,
"Science then
Shall be a precious visitant; and then,
And only then, be worthy of her name;
For then her heart shall kindle, her dull eye,
Dull and inanimate, no more shall hang
Chained to its object in brute slavery;
But taught with patient interest to watch
The process of things, and serve the cause
Of order and distinctness, not for this
Shall it forget that its most noble use,
Its most illustrious province, must be found
In furnishing clear guidance, a support,
Not treacherous, to the mind's excursive power."[20]
But the gift of Science to Theology shall be not less rich. With the inspiration of Nature to illuminate what the inspiration of Revelation has left obscure, heresy in certain whole departments shall become impossible. With the demonstration of the naturalness of the supernatural, scepticism even may come to be regarded as unscientific. And those who have wrestled long for a few bare truths to ennoble life and rest their souls in thinking of the future will not be left in doubt.
It is impossible to believe that the amazing succession of revelations in the domain of Nature during the last few centuries, at which the world has all but grown tired wondering, are to yield nothing for the higher life. If the development of doctrine is to have any meaning for the future, Theology must draw upon the further revelation of the seen for the further revelation of the unseen. It need, and can, add nothing to fact; but as the vision of Newton rested on a clearer and richer world than that of Plato, so, though seeing the same things in the Spiritual World as our fathers, we may see them clearer and richer. With the work of the centuries upon it, the mental eye is a finer instrument, and demands a more ordered world. Had the revelation of Law been given sooner, it had been unintelligible. Revelation never volunteers anything that man could discover for himself—on the principle, probably, that it is only when he is capable of discovering it that he is capable of appreciating it. Besides, children do not need Laws, except Laws in the sense of commandments. They repose with simplicity on authority, and ask no questions. But there comes a time, as the world reaches its manhood, when they will ask questions, and stake, moreover, everything on the answers. That time is now. Hence we must exhibit our doctrines, not lying athwart the lines of the world's thinking, in a place reserved, and therefore shunned, for the Great Exception; but in their kinship to all truth and in their Law-relation to the whole of Nature. This is, indeed, simply following out the system of teaching begun by Christ Himself. And what is the search for spiritual truth in the Laws of Nature but an attempt to utter the parables which have been hid so long in the world around without a preacher, and to tell men at once more that the Kingdom of Heaven is like unto this and to that?
PART II.
The Law of Continuity having been referred to already as a prominent factor in this inquiry, it may not be out of place to sustain the plea for Natural Law in the Spiritual Sphere by a brief statement and application of this great principle. The Law of Continuity furnishes an a priori argument for the position we are attempting to establish of the most convincing kind—of such a kind, indeed, as to seem to our mind final. Briefly indicated, the ground taken up is this, that if Nature be a harmony, Man in all his relations—physical, mental, moral, and spiritual—falls to be included within its circle. It is altogether unlikely that man spiritual should be violently separated in all the conditions of growth,