Westminster Sermons. Charles Kingsley

that it speaks of a whole tribe or a whole family by the name of its common ancestor; and the whole nation of the Jews is Israel, to the end.  And if I be told this is true of the Old Testament, but not of the New: I must answer,—What?  Does not St Paul hold the identity of the whole Jewish race with Israel their forefather, as strongly as any prophet of the Old Testament?  And what is the central historic fact, save One, of the New Testament, but the conquest of Jerusalem; the dispersion, all but destruction of a race, not by miracle, but by invasion, because found wanting when weighed in the stern balances of natural and social law?

      Think over this.  I only suggest the thought: but I do not suggest it in haste.  Think over it, by the light which our Lord’s parables, His analogies between the physical and social constitution of the world, afford; and consider whether those awful words—fulfilled then, and fulfilled so often since—“The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof,” may not be the supreme instance, the most complex development, of a law which runs through all created things, down to the moss which struggles for existence on the rock.

      Do I say that this is all?  That man is merely a part of nature, the puppet of circumstances and hereditary tendencies?  That brute competition is the one law of his life?  That he is doomed for ever to be the slave of his own needs, enforced by an internecine struggle for existence?  God forbid.  I believe not only in nature, but in Grace.  I believe that this is man’s fate only as long as he sows to the flesh, and of the flesh reaps corruption.  I believe that if he will

      Strive upward, working out the beast,

      And let the ape and tiger die;

      if he will be even as wise as the social animals; as the ant and the bee, who have risen, if not to the virtue of all-embracing charity, at least to the virtues of self-sacrifice and patriotism: then he will rise towards a higher sphere; towards that kingdom of God of which it is written—“He that dwelleth in love, dwelleth in God, and God in him.”

      Whether that be matter of natural Theology, I cannot tell as yet.  But as for all the former questions; and all that St Paul means when he talks of the law, and how the works of the flesh bring men under the law, stern and terrible and destructive, though holy and just and good,—they are matter of natural Theology; and I believe that here, as elsewhere, Scripture and Science will be ultimately found to coincide.

      But here we have to face an objection which you will often hear now from scientific men, and still oftener from non-scientific men; who will say—It matters not to us whether Scripture contradicts or does not contradict a scientific natural Theology; for we hold such a science to be impossible and naught.  The old Jews put a God into nature; and therefore of course they could see, as you see, what they had already put there.  But we see no God in nature.  We do not deny the existence of a God.  We merely say that scientific research does not reveal Him to us.  We see no marks of design in physical phenomena.  What used to be considered as marks of design can be better explained by considering them as the results of evolution according to necessary laws; and you and Scripture make a mere assumption when you ascribe them to the operation of a mind like the human mind.

      Now on this point I believe we may answer fearlessly—If you cannot see it, we cannot help you.  If the heavens do not declare to you the glory of God, nor the firmament show you His handy-work, then our poor arguments will not show them.  “The eye can only see that which it brings with it the power of seeing.”  We can only reassert that we see design everywhere; and that the vast majority of the human race in every age and clime has seen it.  Analogy from experience, sound induction—as we hold—from the works not only of men but of animals, has made it an all but self-evident truth to us, that wherever there is arrangement, there must be an arranger; wherever there is adaptation of means to an end, there must be an adapter; wherever an organization, there must be an organizer.  The existence of a designing God is no more demonstrable from nature than the existence of other human beings independent of ourselves; or, indeed, than the existence of our own bodies.  But, like the belief in them, the belief in Him has become an article of our common sense.  And that this designing mind is, in some respects, similar to the human mind, is proved to us—as Sir John Herschel well puts it—by the mere fact that we can discover and comprehend the processes of nature.

      But here again, if we be contradicted, we can only reassert.  If the old words, “He that made the eye, shall he not see? he that planted the ear, shall he not hear?” do not at once commend themselves to the intellect of any person, we shall never convince that person by any arguments drawn from the absurdity of conceiving the invention of optics by a blind man, or of music by a deaf one.

      So we will assert our own old-fashioned notion boldly: and more; we will say, in spite of ridicule—That if such a God exists, final causes must exist also.  That the whole universe must be one chain of final causes.  That if there be a Supreme Reason, he must have reason, and that a good reason, for every physical phenomenon.

      We will tell the modern scientific man—You are nervously afraid of the mention of final causes.  You quote against them Bacon’s saying, that they are barren virgins; that no physical fact was ever discovered or explained by them.  You are right: as far as regards yourselves.  You have no business with final causes; because final causes are moral causes: and you are physical students only.  We, the natural Theologians, have business with them.  Your duty is to find out the How of things: ours, to find out the Why.  If you rejoin that we shall never find out the Why, unless we first learn something of the How, we shall not deny that.  It may be most useful, I had almost said necessary, that the clergy should have some scientific training.  It may be most useful—I sometimes dream of a day when it will be considered necessary—that every candidate for Ordination should be required to have passed creditably in at least one branch of physical science, if it be only to teach him the method of sound scientific thought.  But our having learnt the How, will not make it needless, much less impossible, for us to study the Why.  It will merely make more clear to us the things of which we have to study the Why; and enable us to keep the How and the Why more religiously apart from each other.

      But if it be said—After all, there is no Why.  The doctrine of evolution, by doing away with the theory of creation, does away with that of final causes,—Let us answer boldly,—Not in the least.  We might accept all that Mr Darwin, all that Professor Huxley, all that other most able men, have so learnedly and so acutely written on physical science, and yet preserve our natural Theology on exactly the same basis as that on which Butler and Paley left it.  That we should have to develop it, I do not deny.  That we should have to relinquish it, I do.

      Let me press this thought earnestly on you.  I know that many wiser and better men than I have fears on this point.  I cannot share in them.

      All, it seems to me, that the new doctrines of evolution demand is this:—We all agree—for the fact is patent—that our own bodies, and indeed the body of every living creature, are evolved from a seemingly simple germ by natural laws, without visible action of any designing will or mind, into the full organization of a human or other creature.  Yet we do not say on that account—God did not create me: I only grew.  We hold in this case to our old idea, and say—If there be evolution, there must be an evolver.  Now the new physical theories only ask us, it seems to me, to extend this conception to the whole universe; to believe that not individuals merely, but whole varieties and races; the total organized life on this planet; and, it may be, the total organization of the universe, have been evolved just as our bodies are, by natural laws acting through circumstance.  This may be true, or may be false.  But all its truth can do to the natural Theologian will be to make him believe that the Creator bears the same relation to the whole universe, as that Creator undeniably bears to every individual human body.

      I entreat you to weigh these words, which have not been written in haste; and I entreat you also, if you wish to see how little the new theory, that species may have been gradually created by variation, natural selection, and so forth, interferes with the old theory of design, contrivance, and adaptation, nay, with the fullest admission of benevolent final causes—I entreat you, I say, to study Darwin’s “Fertilization of Orchids”—a book which, whether his main theory be true or not, will still remain a most valuable addition to natural Theology.

      For