As we proceed, we find nothing in the general tone of Scripture which can hinder our natural Theology being at once scriptural and scientific.
If it is to be scientific, it must begin by approaching Nature at once with a cheerful and reverent spirit, as a noble, healthy, and trustworthy thing; and what is that, save the spirit of those who wrote the 104th, 147th, and 148th Psalms; the spirit, too, of him who wrote that Song of the Three Children, which is, as it were, the flower and crown of the Old Testament, the summing up of all that is most true and eternal in the old Jewish faith; and which, as long as it is sung in our churches, is the charter and title-deed of all Christian students of those works of the Lord, which it calls on to bless Him, praise Him, and magnify Him for ever?
What next will be demanded of us by physical science? Belief, certainly, just now, in the permanence of natural laws. That is taken for granted, I hold, throughout the Bible. I cannot see how our Lord’s parables, drawn from the birds and the flowers, the seasons and the weather, have any logical weight, or can be considered as aught but capricious and fanciful “illustrations”—which God forbid—unless we look at them as instances of laws of the natural world, which find their analogues in the laws of the spiritual world, the kingdom of God. I cannot conceive a man’s writing that 104th Psalm who had not the most deep, the most earnest sense of the permanence of natural law. But more: the fact is expressly asserted again and again. “They continue this day according to Thine ordinance, for all things serve Thee.” “Thou hast made them fast for ever and ever. Thou hast given them a law which shall not be broken—”
Let us pass on. There is no more to be said about this matter.
But next: it will be demanded of us that natural Theology shall set forth a God whose character is consistent with all the facts of nature, and not only with those which are pleasant and beautiful. That challenge was accepted, and I think victoriously, by Bishop Butler, as far as the Christian religion is concerned. As far as the Scripture is concerned, we may answer thus—
It is said to us—I know that it is said—You tell us of a God of love, a God of flowers and sunshine, of singing birds and little children. But there are more facts in nature than these. There is premature death, pestilence, famine. And if you answer—Man has control over these; they are caused by man’s ignorance and sin, and by his breaking of natural laws:—What will you make of those destructive powers over which he has no control; of the hurricane and the earthquake; of poisons, vegetable and mineral; of those parasitic Entozoa whose awful abundance, and awful destructiveness, in man and beast, science is just revealing—a new page of danger and loathsomeness? How does that suit your conception of a God of love?
We can answer—Whether or not it suits our conception of a God of love, it suits Scripture’s conception of Him. For nothing is more clear—nay, is it not urged again and again, as a blot on Scripture?—that it reveals a God not merely of love, but of sternness; a God in whose eyes physical pain is not the worst of evils, nor animal life—too often miscalled human life—the most precious of objects; a God who destroys, when it seems fit to Him, and that wholesale, and seemingly without either pity or discrimination, man, woman, and child, visiting the sins of the fathers on the children, making the land empty and bare, and destroying from off it man and beast? This is the God of the Old Testament. And if any say—as is too often rashly said—This is not the God of the New: I answer, But have you read your New Testament? Have you read the latter chapters of St Matthew? Have you read the opening of the Epistle to the Romans? Have you read the Book of Revelation? If so, will you say that the God of the New Testament is, compared with the God of the Old, less awful, less destructive, and therefore less like the Being—granting always that there is such a Being—who presides over nature and her destructive powers? It is an awful problem. But the writers of the Bible have faced it valiantly. Physical science is facing it valiantly now. Therefore natural Theology may face it likewise. Remember Carlyle’s great words about poor Francesca in the Inferno: “Infinite pity: yet also infinite rigour of law. It is so Nature is made. It is so Dante discerned that she was made.”
There are two other points on which I must beg leave to say a few words. Physical science will demand of our natural theologians that they should be aware of their importance, and let—as Mr Matthew Arnold would say—their thoughts play freely round them. I mean questions of Embryology, and questions of Race.
On the first there may be much to be said, which is, for the present, best left unsaid, even here. I only ask you to recollect how often in Scripture those two plain old words—beget and bring forth—occur; and in what important passages. And I ask you to remember that marvellous essay on Natural Theology—if I may so call it in all reverence—namely, the 119th Psalm; and judge for yourself whether he who wrote that did not consider the study of Embryology as important, as significant, as worthy of his deepest attention, as an Owen, a Huxley, or a Darwin. Nay, I will go further still, and say, that in those great words—“Thine eyes did see my substance, yet being imperfect; and in Thy book all my members were written, which in continuance were fashioned, when as yet there was none of them,”—in those words, I say, the Psalmist has anticipated that realistic view of embryological questions to which our most modern philosophers are, it seems to me, slowly, half unconsciously, but still inevitably, returning.
Next, as to Race. Some persons now have a nervous fear of that word, and of allowing any importance to difference of races. Some dislike it, because they think that it endangers the modern notions of democratic equality. Others because they fear that it may be proved that the Negro is not a man and a brother. I think the fears of both parties groundless.
As for the Negro, I not only believe him to be of the same race as myself, but that—if Mr Darwin’s theories are true—science has proved that he must be such. I should have thought, as a humble student of such questions, that the one fact of the unique distribution of the hair in all races of human beings, was full moral proof that they had all had one common ancestor. But this is not matter of natural Theology. What is matter thereof, is this.
Physical science is proving more and more the immense importance of Race; the importance of hereditary powers, hereditary organs, hereditary habits, in all organized beings, from the lowest plant to the highest animal. She is proving more and more the omnipresent action of the differences between races: how the more “favoured” race—she cannot avoid using the epithet—exterminates the less favoured; or at least expels it, and forces it, under penalty of death, to adapt itself to new circumstances; and, in a word, that competition between every race and every individual of that race, and reward according to deserts, is, as far as we can see, an universal law of living things. And she says—for the facts of History prove it—that as it is among the races of plants and animals, so it has been unto this day among the races of men.
The natural Theology of the future must take count of these tremendous and even painful facts. She may take count of them. For Scripture has taken count of them already. It talks continually—it has been blamed for talking so much—of races; of families; of their wars, their struggles, their exterminations; of races favoured, of races rejected; of remnants being saved, to continue the race; of