The Relations of Science and Religion Part 8

When, however, an attempt is made to proceed farther, selecting the largest cells as "mind cells,"[CX] or cells generating thought and volition, there is a complete break away from evidence, and from the clear lines of interpretation already established. We are dealing with conjecture, not with science. There is no reason in the interests of truth to object to hypothesis in this region, any more than in another, for conjecture has often proved the handmaid of discovery, and it is likely to be so in a still larger degree. But an essential condition of this acknowledgment is, that conjecture do not claim any respect beyond what its nature warrants, and specially do not take to itself the name of science,--knowledge, or certainty. Beyond this, it must be recognized in every intelligent circle, that conjectures, like men of different character, are ent.i.tled to different degrees of respect, some to only a moderate and guarded measure, others to a very high degree, and some to very little indeed. In a case like the present, we can have no sure test for a provisional judgment ent.i.tled to regulate provisional procedure, other than the harmony of the conjecture with scientific knowledge already acquired as to the same region of existence. Judged by this test, the conjecture that the intellectual life of man is to be accounted for by the presence in the brain of myriads of thought cells, volitional cells, memory cells, imagination cells, and emotional cells, has little on which to claim a high degree of consideration. Its most obvious scientific difficulties are these two, that it implies a departure from the scheme of brain action scientifically established, and that it pa.s.ses away from the scientific appliances employed to obtain knowledge of brain action. The real discoveries which have been made are the existence of sensory and motor apparatus, and the interaction of these two branches or divisions of the system. Beyond this, science has made no advance. The scientific appliances by which these discoveries have been reached are those available in post-mortem dissection, and in experiment under such exposure of the brain tissue as has been found compatible with functional activity of the organ. This conjecture of "mind-cells" does not either experimentally or logically connect itself with the recent advances in knowledge of the brain. The system of sensory and motor apparatus spread over the body for which the brain is the great central and governing organ does not under the scientific explanation of it already obtained, lead on by natural sequence to the conjecture of additional and greatly higher functions being a.s.signed to the brain. Besides, the suggestion that place should be found in the brain for something more and higher than sensori-motor activity, does not come from any necessity which has arisen in the course of scientific observation. It is only because we know, in a manner quite different from that in which scientific knowledge of nerve and brain has been acquired, that man does observe, and reason, construct hypotheses and cherish expectations, contemplate rules of conduct and regulate his actions in accordance with them, that scientific inquirers, attempting to include the whole range of human powers, have felt themselves urged forward to seek an explanation of the characteristics of mental life which are the familiar facts of man's experience. The course of _experiment_ has not brought them up to these facts; common acquaintance with them has pressed on scientific inquirers the need for dealing with them in order to make good the claim that science contains the explanation of all existence, man included. The dilemma for this conjecture that the brain thinks and wills is serious.

If the brain is capable of what is commonly named _mental_ activity, all that science has demonstrated is susceptibility and motor activity, that is nerve impulse involving molecular and muscular action, and this carries no explanation of mental action.

In this, as in previous cases, it is better to take purely scientific statements concerning the structure and functions of the nerve cells, without regard to theoretical result. The following quotations will show what account has been given of the variety of appearance and position of the nerve cells. Professor Turner says, nerve cells are "the characteristic structures in the nerve centres, are susceptible to impressions or nervous impulses, and are the texture in which the molecular changes occur that produce or disengage the special form of energy named nerve energy, the evolution of which is the distinctive mark of a nerve centre."[CY] "The central extremities of the nerve fibres lie in relation to, and are often directly connected with the nerve cells." From opposite points of the surface of the _bipolar cell_ "a strong process is given off, which is directly continued into a nerve fibre.[CZ]" When we pa.s.s next to _multipolar cells_, we have the following explanations. "In many localities they present characteristic forms. In the gray matter of the _spinal cord_, more especially in its anterior horn,[DA] they give rise to numerous processes, and have a stellate or radiate form. In the gray matter on the surface of the convolutions of the cerebrum they are pyramidal in shape; the apex is directed to the surface of the convolution, the base towards the white matter; the processes arise from the base, apex, and sides of the pyramid."[DB] "The processes which arise from a multipolar nerve cell as a rule divide and subdivide as they pa.s.s away from the body of the cell, until at last they give rise to branches of extreme tenuity. These branching processes apparently consist exclusively of cell protoplasm, and have been called protoplasm processes. Gerlach has described the protoplasm processes of the multipolar nerve cells of the brain and spinal cord as forming an excessively minute net-work, from which minute medullated _nerve fibres_ arise."[DC] "From the observations of Lockhart Clark, Arndt, Cleland and Meynert, there can be no doubt that the pyramidal nerve cells vary in relative size and in numbers in the different layers of the gray cortex, and that the largest sized pyramidal cells lie in the third and fourth layers."[DD] "Large pyramidal cells are found in the _frontal lobe_ in considerable numbers," but it is added, "there is no difficulty in recognizing in the occipital lobe" (the back region of the brain) "a small proportion of cells quite equal in magnitude to the largest cells of the frontal lobe."[DE]

From these statements, it is easy to judge what value can be attached to the conjecture that multipolar or pyramidal cells are to be regarded as "_mind-cells_." The result may be summarized thus; (1) The larger cells are invariably distinguished by the number of fibres given off, or the lines of communication they have with other parts of the tissue; (2) As to distribution of these cell-fibres appearing in the brain, it is found that as the cells themselves are in the lower strata of the gray matter, the majority of their fibres stretch downwards, the ma.s.s of the nerve fibres thus communicating with the organism; (3) These pyramidal cells are not peculiar to any part of the brain, and they do not belong to the brain alone, but are found in the gray matter of the spinal cord, and also of the sympathetic system, which provides for the action of the heart, lungs, and other vital organs. All these characteristics are adverse to the conjecture that for the larger sized cells a claim can be made a.s.signing to them distinctively intellectual or mental functions.

In contrast with this view, I shall here introduce an extract from Haeckel's _Evolution of Man_, as he may be accounted the most advanced advocate of the theory of "mind-cells." He says,--"The nerve cell of the brain is an extremely one-sided formation. It can not, like the egg-cell, develop from itself numerous generations of cells, of which some transform themselves into skin-cells, some into flesh-cells, and others into bone-cells, etc. But instead, the nerve-cell, which is formed for the highest activities of life, possesses the capacity to feel, to will, to think. It is a true mind-cell, an elementary organ of mental activity. Correspondingly, it has an extremely complex minute structure. Innumerable filaments of exceeding fineness, which may be compared to the numerous electric wires of a great central telegraph station, traverse (crossing each other again and again), the finely granulated protoplasm of the nerve-cell, and pa.s.s into branched processes, which proceed from this mind-cell, and connect with other nerve-cells and nerve-fibres. It is scarcely possible to trace, even approximately, the tangled paths of these filaments in the fine substance of the protoplasmic body. We thus, have before us a highly complex apparatus, the more minute structure of which we have hardly begun to know, even with the help of our strongest microscope, and the significance of which we rather guess than know. Its complex mechanism is capable of the most intricate physical functions. But even this elementary organ of mental activity, of which there are thousands in our brain, is only a single cell. Our whole intellectual life is but the sum of the results of all such nerve-cells, or mind-cells."[DF]

From this pa.s.sage it will be seen that ascertained facts are given in harmony with previous descriptions; but that while naming some as sensory, others as motor, there is no distinct evidence for cla.s.sifying certain cells as "mind-cells." Along with the admission of our comparative ignorance of the minute structure of the cell, is the a.s.sertion that this cell "possesses the capacity to feel, to will, to think." This latter statement is advanced without any trace of scientific evidence, and has no better substratum on which to rest than the admission that man not only feels, but also thinks and wills.

Further, when we recall the singular variety of situation in which these cells are found, as they lie within the spinal ca.n.a.l, subordinate centres, and the brain, the insufficiency of the whole theory of "mind-cells" is apparent. Still more conspicuous does this become when we turn to Haeckel's ill.u.s.trative diagram, and read underneath it this description,--"A large branched nerve-cell, or 'mind-cell' from the brain of an electric fish." The investigator who makes in the directest manner statements as to thinking and willing, which he has not verified and can not verify; and who with undisturbed composure of mind proceeds to ill.u.s.trate and support his position by giving a drawing of the "mind-cell of an electric fish," does almost every thing that can be done to discredit his testimony on scientific subjects.

Having now set forth the grounds on which I think it clearly shown that physiological science has done no more than identify sensory and motor cells; and that the search for the true "mind-cell" has proved a failure; I pa.s.s from this division of the subject with the acknowledgment that the front and back portions of the brain still present area for fresh research, and to this must be added the striking fact that in all the brains subjected to electric excitation these two portions have uniformly remained silent. These considerations may possibly hereafter afford valuable suggestions towards guidance of the work yet to be done in the investigation of brain structure and functions.

In view of the limits of the present discussion, I shall at this point pa.s.s over at once and directly to the region concerned with _the government of human conduct_, with the view of ill.u.s.trating in what respects human life differs from merely animal life. On this single test, I must here be content to rest an argument for the insufficiency of physiology, and the necessity for observation of our own experience, if we are to have an intelligible account of the most familiar characteristics of human life. By way of securing a sharp contrast serviceable for ill.u.s.trative and argumentative purposes, I take an extract from Mr. Darwin. His statement is this,--"There is no evidence that any animal performs an action for the exclusive good of another."[DG] Alongside of this statement, for the purpose of comparison and contrast, let me place this. It is an essential law of human life, having daily application, that man shall so act as to make the good of his fellowman the express end of his action. This is a law of moral life which we do not dream of applying to any lower order of beings, but which we do regard as binding on all men equally. Explicit testimony to this law of human life may be drawn from the philosophy of Greece and of China in times so remote as to precede the Christian era, or from the teaching of our Saviour, or from the daily life of men in any land in this nineteenth century. The contrast is thus sharp enough, and it presents the most perplexing difficulty for physiologists of the school of Haeckel; while it affords the strongest line of evidence for that philosophy which accounts for the higher characteristics of human life by reference to mind as distinct from brain, and immeasurably higher in function.

Whether Mr. Darwin's account of animal conduct will be uniformly accepted by naturalists, need not concern us, as the possibility of dissension would not seriously affect the argument, the main stress of which must fall on these two points, that the law of pure benevolence is a law of human life, and that the mere recognition of this law (I do not say _obedience to it_, which is a stage further in advance), can not be included within the functions of brain.[DH]

From what has been written by some naturalists as to the "benevolence"

of animals, it is probable that some may be prepared to take exception to the statement of Mr. Darwin. There is no need for here entering upon discussion which might thus be raised, and which would entail the task of criticising mult.i.tudes of statements made in a singularly loose and unscientific manner. There is not any more careful observer than Mr.

Darwin, the whole record of whose observations gives confidence in his testimony, and his patient reflection on the real significance of what he has seen. We may, however, leave this matter to naturalists, that they may decide whether this conclusion as to animals requires some modification. The purpose of the present argument is to show that an authoritative law of benevolence does apply to human life, in direct contrast with the ordinary law of animal life, giving special force to the struggle for existence as witnessed in the history of the lower orders of beings.

One possible entanglement for the present argument must, however, be carefully shunned. In the comparison between man and animal, we are apt to diverge into a discussion of what men and animals severally _do_.

This is a question considerably different from that now under discussion, and yet it lies in such close proximity as to afford the greatest facilities for confusion of thought. We are not here comparing what animals do, with what men do; we are comparing the actions of animals with what we _know men ought to do_. It is this question of _ought_ which appears as the outstanding and distinguishing feature in human life, on which we are now seeking to direct attention with all the concentration which physiologists secure when the microscope is directed on brain tissue. The true feature here is elevation and complexity of _intellectual_ action, and the possibility of a.s.signing this to brain action. The question is no doubt concerned with conduct both in the animal, and in man,--but what we wish to ascertain is, how far action or conduct in the two cases throws light on the exercise of intelligence possible to man and to animal. It is admitted that to act on a law of benevolence requires a higher exercise of intelligence, than to act under a law of desire or sensitive impulse; and we wish to reach definite conclusions on two points; _first_, and subordinately, whether animals ever act on the higher law; _second_, and chiefly, whether such action does not involve as its condition an intellectual exercise of a higher order than can be a.s.signed to brain. The former of these questions, subordinate to the present inquiry, may be left to naturalists. The second concerns us directly here, in the more important discussion as to man.

With the view of completing the defence against disturbing entanglement, it may be well further to insert here the explicit statement that men do very commonly act in neglect of the law of benevolence, and even in violation of it. The fact is too well known in society to be overlooked.

It may be enough, however, in the present connection, to admit that men do often act like the animals; or, to state the fact more precisely in form, the animal nature is often found governing men, so as to make their action resemble that of the lower animals in the struggle for existence.

These lines of severance will now make clear what is our main question,--Is man capable of recognizing a higher law of life? Does a law of benevolence apply to him as a rational creature, as it can not apply in the history of the animals around us? And if this question be answered in the affirmative, does such answer imply the exercise of a higher power than can be scientifically a.s.signed to brain cells?

That man recognizes a law of benevolence as determining personal conduct will not be formally disputed by any one. Yet so very much bearing on the present argument is involved in the interpretation to be a.s.signed to this admission, that it is desirable to present at least in outline, the evidence on which the statement rests. If we look at the facts in view of the ordinary actions of the lower animals, a series of contrasts is presented. The animals are seen to compete with each other for what is a common object of desire, such as a favorite article of food; and to fight with each other for possession; the consequence is that the strongest and most daring get what they seek, while the weaker and more timid must be content with what is of less value for gratification of their desire. These facts are so conspicuous and so constant in their influence on the whole race of animals that the theory of the origin of species by descent founds upon them. A complete contrast appears in what man recognizes as the rule of his conduct, when he admits the obligation to benevolence. There is a reflective exercise concerned with the right and wrong in human conduct which regards it as a wrong thing for a man to s.n.a.t.c.h from another the enjoyment within his reach, or subvert his opportunity for happiness in order to increase his own pleasure. On the other hand, there is an exercise of thought which contemplates effort for the good of others as right, even extending the application of this law of moral life so far as to require self-denial, and, in circ.u.mstances of special importance, self-sacrifice, for the good of others. These are facts so elementary, that the statement of them would be felt to be uncalled for, were we not seeking to distinguish the elements of our ordinary experience. In accordance with what has been said, we are agreed in regarding it as a wrong done to another if we deprive him of enjoyment simply for the sake of our own satisfaction. Such conduct is what we condemn as _selfishness_ in the agent, and a _wrong_ to the sufferer. When on the contrary we subordinate personal pleasure in order to secure the happiness of another, we commend the benevolent disposition in which the act originates, and we honor attention shown to the rights of a fellowman.

As the contrary lines of conduct are so often followed, and even vindicated as permissible in the compet.i.tions of life, we need to show with some care that the law of benevolence is uniformly regarded as a law of human conduct even when its requirements are unfulfilled. This becomes obvious if we look along another line of observation. If we pa.s.s from what a man does to his fellowmen to what he is seen to expect of them, we at once perceive that the authoritative feature alleged to belong to the principle of benevolence is admitted by him. He resents the selfishness from which he has suffered, complains of the unmanly act which found its pleasure in his injury, and an appeal to public opinion, on any occasion sufficiently important to involve a question of the interests of society, at once calls forth general condemnation of the selfish act as a real injustice.

That such a form and direction of thought belongs naturally to man has been further shown by the ready a.s.sent of the young to the law of benevolence, and their unhesitating test of their seniors by reference to it. If their irritability and resentment have been stirred, it may be difficult to gain their a.s.sent to the special application of the law of benevolence in the circ.u.mstances. This, however, is only an example in early life, of what we find in more advanced years, that it is hard to do the right, and easy to excuse the wrong we do, while resenting the wrong done to us. But, apart from exciting causes, and simply in the exercise of a quiet reflection, the child recognizes the duty of benevolence; and, notwithstanding the disadvantages of weakness and inexperience, proceeds to test others by this standard, and is felt by others to be powerful by reason of the force belonging to the law, however superior in years, and in authority may be the persons of whom the child expects that he be kindly treated. These are in very condensed form the facts of human life, which are as outstanding as the contrary facts insisted upon as characteristic of animal life. We need an explanation which shall put the nature of man as truly in contrast with the nature of the animal, while it is at the same time allowed that man has an animal nature which may operate to the influence of his conduct, in neglect of this higher law of intelligence.

Now the most advanced results of physiological science carry no explanation of this simple, ordinary fact, man's recognition of a law of benevolence as authoritative. After we have a.s.signed full value to the _sensibilities_ of a physical nature overspread with a sensitive nerve-system; after we have made account of the motor activity possible to an animal possessed of a complicated muscular system controlled by motor nerves, we have not come near a region in which the reflective process takes place which applies the law of benevolence for the regulation of conduct. We discover within the range of physiological possibility, sensitiveness to impression from without, and to the influence of the cravings and appet.i.tes of a nature requiring support and satisfaction, and impelling power which urges to action for the sake of present satisfaction. All these things we find easily explained under the teaching of physiology; but we have no explanation of the act of intelligence in perceiving a law of benevolence and owning submission to it. We do not even find a scientific account of the subordinate intellectual exercises involved in the application of the law of benevolence when recognized. There is a form of discrimination here, including the distinction of men as persons, the claims involved in personal rights, and the phase of individual duty ascertained while contemplating the circ.u.mstances in the midst of which it is needful to act. All this is outside the range of the formulated results of physiological research. There can be no hesitation in accepting all that has been established as to nerve-sensibility,--the subjection of human life to the interaction of external influences,--and the inevitable forms of experience which result in individual history. But we see in these, only conditions in the midst of which man by exercise of his intelligence is to undertake the management of life on a higher level than that of animal life. We clearly recognize the laws of motor activity, including the full bearing of outward influences, and inward tendencies upon human action. But with these things we see what is meant when it is recognized that intellect must govern pa.s.sion: while we see physiological science laying open to us only the laws of pa.s.sion, and not the law for its government. We admit the convincing nature of the evidence by which it is shown that our nature with all the special phases of individuality, often involving strange perils and perplexities, has been inherited by us, gathering within the boundaries of our life a task which we would willingly have shunned. We perceive in this a science of the specialities of individual nature, standing alongside the science explaining the common characteristics of man which come within the range of physiological research. But it is beyond this, that the problem arises concerning the moral government of life, so that equally what is common, and what is peculiar to man shall be regulated according to rational law. For this all see to be true, excepting always cases of manifest infirmity and disorder, that equally the common and the special powers of the individual are to be regulated by the law of benevolence. There are no exemptions for special temperament, whatever diversities there may be in the task which application of the law may involve for some. The _ought_ has ascendency over human life;[DI] the bare perception of this grand reality, taken with all the distinctions involved in its application to personal conduct, and all the forms of personal control exercised for its fulfilment, lies apart from the discoveries of physiology. In these things we see most clearly what mind is, and what mind does in the management of human life. We discover clearly thus what it is which makes human life superior to the life of the animals around us; what it is which makes the best in human life stand essentially connected with the subordination of the animal nature to a higher nature within; and in what respect it stands true that physiology is a science of only a part of our nature, and that the lower, because the subject part. In this man knows, apart from all science, and quite independently of philosophy too, that he has a higher life, working, rejoicing, and advancing to n.o.bler excellence, just as he governs his body, keeping it in subjection, while revering an ideal of moral and spiritual excellence towards the attainment of which it is the duty and honor of humanity to strive.

FOOTNOTES:

[CX] Haeckel's _Evolution of Man_, vol. i. p. 129.

[CY] _Human Anatomy_, i. p. 198.

[CZ] _Human Anatomy_, i. p. 199.

[DA] From which motor nerves emerge.

[DB] _Human Anat._, i. p. 200.

[DC] _Human Anat._, i. p. 201.

[DD] _Ib._ p. 282.

[DE] See Appendix XII.

[DF] _Evolution of Man_, i. p. 129.

[DG] _Origin of Species_, 6th ed. p. 208.

[DH] Whether some of the animals may possess an inferior order of mind, is a question which need not be here discussed.

[DI] See Appendix XIII.

LECTURE VIII.

RELATION OF SCIENCE TO OUR CONCEPTIONS OF DIVINE INTERPOSITION FOR MORAL GOVERNMENT IN THE WORLD.

The view given in previous lectures of the most prominent features of the recent advances in scientific knowledge most intimately concerning our religious conceptions of the origin and government of the world, may afford some aid towards forming a judgment of the points of contact and apparent conflict. A brief summary will afford the best introduction to the lines of inquiry with which the present discussion may be brought to a close.

First, as to the inorganic in the universe, recent investigations favor the conclusion that neither the matter in the world, nor the energy, can be increased or diminished by operation of any laws known to apply to such existence. The laws under which these two forms of being hold their place in the world involve only change of distribution and relation.

Both matter and energy are, however, perpetually undergoing change or transformation, and whether the change be for the better or for the worse in the history of the universe as a whole, the fact of unceasing change in subordination to fixed law, is clear evidence that matter and energy are not eternal or self-subsisting, but are dependent on some transcendent existence imposing the laws determining their relations.

Second, as to organized existence, recent researches go to prove that there is in all animals a measure of adaptability to surrounding conditions of life, providing for "adaptive changes" in the organism, which become fixed, and are transmitted to succeeding generations of the same order under the law of heredity. On warrant of the evidence for this, it is to be taken as certain that the various orders of animals now familiar to us did not at first come into being with all the characteristics now pertaining to them. The law of their life has provided for a progression in development, in accordance with which we have distinct orders of the pigeon, the dog, and the horse, with variations in animals of every cla.s.s. This law of development, applicable to all animal life, admits of greater or less diversity of result in the history of distinct races, according to the complexity of the organism.

Third, as to the relations of different orders in the scale of animal life, it is proved that all vital organism has been modelled on a common plan as appears in the arrangement and functions of the nerve system, providing for sensibility and motor activity. In accordance with this, we find in different orders of animal life not merely a.n.a.logies or resemblances in structure, but h.o.m.ologies or examples of complete ident.i.ty of structure and function. Thus the brain, and the two sets of nerve lines, namely sensory and motor, are the same in nature and functions in all animals, from the frog to man inclusive, and they differ only in complexity of arrangement within the central organ, and extent of ramification of the nerve lines. Diversity of nature thus far appears in the relative complexity of organism. This is a conclusion which a.s.signs to man his place in the scale of animal life; that is, in so far as we regard man exclusively by reference to his animal nature, he stands highest in the scale of organism,--first in rank, judged simply by complexity of brain structure, and minuteness of nerve system.

Fourth, in respect of moral life, that is, ability to contemplate a law of life absolutely authoritative as well as universally applicable amongst intelligent beings,--such for example as the law of benevolence; ability to control the whole animal nature so as to subject it to this higher law of benevolence; ability to strive after the harmonizing of all dispositions and actions in accordance with the law of benevolence,--man occupies a distinct place in the order of beings existing in the world, no other living being standing a.s.sociated with him. There are innumerable forms of organized being in the world; but only a single representative of moral life in it. No being save man contemplates a general law of life, making its fulfilment a deliberate end of action; no being save man possesses a conception of duty or oughtness, which, if it be regarded simply as an intellectual exercise, can be apprehended only under application of a law of conduct such as benevolence. That man stands entirely alone in these respects, and is, therefore, to be ranked as a distinct order of being, appears from the following definite lines of evidence: no animal contemplates a general law of conduct, or intelligible rule of life applicable for the government of the order to which it belongs; no animal subordinates physical impulse at the bidding of such a law; no animal aims at the perfecting of its nature under a general conception of the excellence of its own nature, as dog, horse, or ape. Therefore we conclude that man alone of all living beings known to us in this world is a moral being.

Taking now these four aspects of existence as known to us in this world,--without advancing to deal directly with the phases and conditions of religious life,--the whole four can be freely accepted by religious men in strict harmony with all the requirements of religious thought. The three first named are distinct advances in the history of physical science, and will be generally admitted to include the most important accessions to our knowledge of the physical universe having any bearing on the conceptions lying at the basis of religious thought.

The fourth is the product of philosophical inquiry, proceeding in accordance with direct observation of personal experience, and by means of simple a.n.a.lysis of our intelligent activity as that is concerned with the government of personal life, especially in view of the relations subsisting in society. This last as a philosophic conclusion, not attained by physiological research, not properly any part of physical science, but reached only by distinguishing properly certain contents of our every-day thought, may be liable to rejection from those who rely only on the methods peculiar to physical science. But such treatment of the propositions has no bearing on their truth; as denial of them will not deliver any man from the obligations of benevolence, or exempt him from the demands of his fellowmen, requiring that in seeking his own satisfaction he shall not be selfish, and certainly not harsh, as if the strongest might have all they desire, and the weakest must be content to wait on their pleasure. Denial of the recognition of a law of benevolence will not exempt him from the experience consequent on the expectations of his fellowmen as they seek help for the suffering, or sympathy for the sorrowful, or rescue for the perishing. Though what has been said as to the law of benevolence implies that it is universally authoritative, there is no express philosophic theory here introduced as to the mode by which this knowledge is attained, or the grounds on which its universality is a.s.serted. The bare fact that each man expects his fellowman to be benevolent is enough for the present purpose. The simple declaration that the man who seeks only his own gratification, setting at defiance all the rights of his fellowmen, is unworthy the name of man and acts a brute's part, is all that any one needs who would make good the argument that human nature is distinct from that of the brutes. No man can escape the obligation to benevolent disposition; no man except the man of gross character attempts to live as if he regarded the violation of it as capable of vindication. These two things being so, the testimony is as strong as that establishing the elementary truths of science, which demonstrates that man owns a universal moral law, and so distinguishes himself from the animals. The conditions of human life are too clearly recognized, and too constantly insisted upon in ordinary society, to allow cover for ambiguities, and denials which would favor the position of those who accept only what is ascertained by the methods of physiological investigation. Hence it happens that popular favor runs deeply and strongly for the kind and good; and science itself must yield when the testimony of the race is uniform.

Before closing this inquiry, it is desirable to pa.s.s over from the outstanding conceptions of science and philosophy, to distinctive and prominent conceptions belonging to religious thought, with the view of considering whether these can be held in harmony with the teaching of science. Of these, reference may be made specially to two which encounter opposition on professedly scientific grounds:--Miracle as an evidence of the Messiahship of our Lord Jesus Christ; and the efficacy of Prayer in the economy of spiritual life. These two conceptions have encountered strong opposition on the allegation of inconsistency with the unchangeableness of the laws of nature. It becomes, therefore, an important part of the present investigation, to ascertain how far these two articles of Christian faith, miraculous testimony to the divinity of our Saviour, and habitual answer to the prayer offered to G.o.d by those who approach Him in the merit of the Redeemer, are consistent with the teaching of science. These two conceptions are naturally included in the one question as to the compatibility with the laws of nature of the interposition of supernatural agency for attainment of moral and spiritual ends in the history of the world.

First in order stands the question of MIRACLE as involved in the evidence of divine power and authority given by our Lord, during His sojourn in this world to accomplish the great work of redemption.[DJ]

The testimony of miracle as presented in the historical narrative of Christ's life is frequent and abundant in variety; and its connection with His work for the redemption of sinful men is everywhere proclaimed.

It is impossible to contemplate the scriptural testimony to the glory of Christ's nature without including miracle as a conspicuous part of it; and it is equally impossible to detach this testimony from relation to the mediatorial work of the Redeemer as concerned with the pardon of sin, and restoration of man to holiness of character. It thus becomes an essential test of the validity of Christian evidence to settle the compatibility of miracle with the knowledge now possessed of the laws of nature.

It is not necessary here to discuss the credibility of miracles, as affected by the question whether there can be sufficiency of testimony to support the occurrence of a miracle,--a question which has engaged an amount of attention disproportionate to its intellectual worth. The suggestion of the question was nothing better than an example of misleading ingenuity, allowed to stand on the page on which it was indited in manifest violation of the laws of evidence and the essential conditions of human knowledge. The value of testimony does not depend on the nature of the thing to which it applies, but on the character of the witness, and the opportunity for observing and testing the facts described. There are, for example, a series of surgical operations being performed in Edinburgh for removal of tumors (Ovariotomy), and being repeated at intervals of two or three weeks, which have hitherto been declared by the profession to be impossible without sacrifice of life; and yet they are successfully accomplished, leaving only an exceedingly small percentage of death. The whole combined testimony of preceding ages has been against the possibility of such operations; but this is a consideration of no value whatever in view of the testimony of the surgeons who take part in the hazardous and responsible, but most beneficent work, and of those professional men who have come from France, and Russia, and other lands, to witness the operation, and of citizens well acquainted with patients who have been delivered from a burdened life, overshadowed with prospect of early death. The laws of evidence are too well understood to call for abstract reasoning as to the credibility of the witnesses who are at present giving their testimony to the scientific world, of the successful repet.i.tion of an operation hitherto believed to be impossible. The bearing of such an ill.u.s.tration on the discussions raised concerning the credibility of the evidence of our Lord's disciples to the miracles He performed is obvious. Nor is there need for occupying time in trampling out the beaten straw by lingering over the argument that no evidence can be sufficient to establish a miracle, _because_ a miracle is contrary to common experience; for, it is obvious that a miracle must be contrary to common experience, since that which is matter of common experience can not be a miracle, but must be an event determined by some law of nature.

The uniformity of the laws of nature is even a necessary condition for the evidential value of miracles.

We pa.s.s to the real merits of the question in discussing the possibility of the miracles of Christ without violation of any of the laws of nature as ascertained by the most recent advances of science.

The miracles of Jesus Christ profess to be supernatural interpositions for accomplishment of an immediate benevolent purpose, while in combination they afford a body of evidence testifying to the power and benevolent mission of a divine Saviour of the sinful. Their directly benevolent aim is conspicuous throughout. Jesus never performs any wonderful work for display of power; when a desire is indicated for signs in the heavens, these are refused; when His own wants are concerned, there is no exercise of power to deliver Himself from suffering; but when a poor sufferer appeals for deliverance, He is ready to act; or when the feeble, oppressed condition of one who has been a long time in this case comes under His eye, He is moved to compa.s.sion and gives unexpected deliverance even without intervention of a request.

All this is done, not as if it were any part of the divine purpose to keep men exempt from suffering, nor as if it were inconsistent with the divine benevolence to allow its return and continuance, for He is at pains to warn that even a worse thing may come; but as if deliverance from suffering were in harmony with His mission, and peculiarly appropriate as ill.u.s.trative of a Saviour's design as well as of His divine power. By way of sign He would rescue from disease, in order thereby to point to a grander deliverance, even from sin which causes all the world's sorrow.

The question here calling for attention is, How do these miracles stand related to the laws of nature which we now recognize as fixed and unchangeable? The _first_ portion of the answer must be that they are incapable of explanation under these laws. They are veritable examples,--referring for the present exclusively to their nature, not to the evidence on which we acknowledge that they occurred,--they are veritable examples of results incapable of being attained under the operation of natural law. The effects secured were indeed only such as would have been attained had medical science been able to accomplish the result, for the great majority of them belong to the region in which the grand healing art works out its beneficent contribution to human well being. But in respect of the mode of their execution they were in _no sense a.n.a.logous_ to what is achieved by unexpected advance in scientific knowledge and skill. There was nothing in the whole course of our Lord's life, bearing resemblance to the work of him who laboriously ponders the varied aspects of some selected form of disease, and ultimately attains to skill in a new mode of treatment, or a dangerous and difficult form of operation. The word spoken to the leper or the paralytic; the anointing of the eyes with clay and sending the blind man with his clay-covered eyelids to wash in a pool; the command to Jairus's daughter, "Maid, arise;" and the call to the man of Bethany, "Lazarus, come forth,"--present no likeness to the conduct of one merely exercising a deeper knowledge of the remedial measures which are constantly being employed in some mode or other for relief of suffering.