380THE VARIETIES OF RELIGIOUS EXPERIENCE
human anxieties and fates. Though the scientist may individually
nourish a religion, and be a theist in his irresponsible hours, the days
are over when it could be said that for Science herself the heavens
declare the glory of God and the firmament showeth his handiwork.
Our solar system, with its harmonies, is seen now as but one passing
case of a certain sort of moving equilibrium in the heavens, realized
by a local accident in an appalling wilderness of worlds where no
life can exist. In a span of time which as a cosmic interval will count
but as an hour, it will have ceased to be. The Darwinian notion of
chance production, and subsequent destruction, speedy or deferred,
applies to the largest as well as to the smallest facts. It is impossible,
in the present temper of the scientific imagination, to find in the
driftings of the cosmic atoms, whether they work on the universal
or on the particular scale, anything but a kind of aimless weather,
doing and undoing, achieving no proper history, and leaving no
result. Nature has no one distinguishable ultimate tendency with
which it is possible to feel a sympathy. In the vast rhythm of
her processes, as the scientific mind now follows them, she appears
to cancel herself. The books of natural theology which satisfied
the intellects of our grandfathers seem to us quite grotesque,
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How was it ever conceivable, we ask, that a man like Christian Wolff, in whose
dry-as-dust head all the learning of the early eighteenth century was concentrated, should
have preserved such a baby-like faith in the personal and human character of Nature as
to expound her operations as he did in his work on the uses of natural things? This, for
example, is the account he gives of the sun and its utility: —
“We see that God has created the sun to keep the changeable conditions on the earth in
such an order that living creatures, men and beasts, may inhabit its surface. Since men are
the most reasonable of creatures, and able to infer God’s invisible being from the contempla-
tion of the world, the sun in so far forth contributes to the primary purpose of creation:
without it the race of man could not be preserved or continued. . . . The sun makes daylight,
not only on our earth, but also on the other planets; and daylight is of the utmost utility to
us; for by its means we can commodiously carry on those occupations which in the night-
time would either be quite impossible, or at any rate impossible without our going to the
expense of artificial light. The beasts of the field can find food by day which they would not
be able to find at night. Moreover we owe it to the sunlight that we are able to see every-
thing that is on the earth’s surface, not only near by, but also at a distance, and to recognize
both near and far things according to their species, which again is of manifold use to us not
only in the business necessary to human life, and when we are traveling, but also for the
scientific knowledge of Nature, which knowledge for the most part depends on observations
made with the help of sight, and, without the sunshine, would have been impossible. If any
one would rightly impress on his mind the great advantages which he derives from the sun,
let him imagine himself living through only one month, and see how it would be with all his
undertakings, if it were not day but night. He would then be sufficiently convinced out of his
CONCLUSIONS
381
representing, as they did, a God who conformed the largest things
of nature to the paltriest of our private wants. The God whom
sciences recognizes must be a God of universal laws exclusively,
a God who does wholesale, not a retail business. He cannot accom-
modate his processes to the convenience of individuals. The bubbles
on the foam which coats a stormy sea are floating episodes, made
and unmade by the forces of the wind and water. Our private selves
are like those bubbles, — epiphenomena, as Clifford, I believe,
ingeniously called them; their destinies weigh nothing and deter-
mine nothing in the world’s irremediable currents of events.
own experience, especially if he had much work to carry on in the street or in the
fields. . . . From the sun we learn to recognize when it is midday, and by knowing this point
of time exactly, we can set our clocks right, on which account astronomy owes much to the
sun. . . . By help of the sun one can find the meridian. . . . But the meridian is the basis of our
sun-dials, and generally speaking, we should have no sun-dials if we had no sun.” Vernünftige
Gedanken von den Absichten der natürlichen Dinge, 1782, pp. 74–84.
Or read the account of God’s beneficence in the institution of “the great variety through-
out the world of men’s faces, voices, and handwriting,” given in Derham’s Physico-theology,
a book that had much vogue in the eighteenth century. “Had Man’s body,” says Dr. Derham,
“been made according to any of the Atheistical Schemes, or any other Method than that of
the infinite Lord of the World, this wise Variety would never have been: but Men’s Faces
would have been cast in the same, or not a very different Mould, their Organs of Speech
would have sounded the same or not so great a Variety of Notes; and the same Structure of
Muscles and Nerves would have given the Hand the same Direction in Writing. And in this
Case, what Confusion, what Disturbance, what Mischiefs would the world eternally have
lain under! No Security could have been to our persons; no Certainty, no Enjoyment of our
Possessions; no Justice between Man and Man; no Distinction between Good and Bad,
between Friends and Foes, between Father and Child, Husband and Wife, Male or Female;
but all would have been turned topsy-turvy, by being exposed to the Malice of the Envious
and ill-Natured, to the Fraud and Violence of Knaves and Robbers, to the Forgeries of the
crafty Cheat, to the Lusts of the Effeminate and Debauched, and what not! Our Courts of
Justice can abundantly testify the dire Effects of Mistaking Men’s Faces, of counterfeiting
their Hands, and forging Writings. But now as the infinitely wise Creator and Ruler hath
ordered the Matter, every man’s Face can distinguish him in the Light, and his Voice in the
Dark; his Hand-writing can speak for him though absent, and be his Witness, and secure his
Contracts in future Generations. A manifest as well as admirable Indication of the divine
Superintendence and Management.”
A God so careful as to make provision even for the unmistakable signing of bank cheeks
and deeds was a deity truly after the heart of eighteenth century Anglicanism.
I subjoin, omitting the capitals, Derham’s “Vindication of God by the Institution of Hills
and Valleys,” and Wolff’s altogether culinary account of the institution of Water: —
“The uses,” says Wolff, “which water serves in human life are plain to see and need not be
described at length. Water is a universal drink of man and beasts. Even though men have
made themselves drinks that are artificial, they could not do this without water. Beer is
brewed of water and malt, and it is the water in it which quenches thirst. Wine is prepared
from grapes, which could never have grown without the help of water; and the same is true
of those drinks which in England and other places they produce from fruit. . . . Therefore