physical or positive philosophy of our time. Teleology, as such, is not destroyed but rather confirmed by any theory of evolution. For such evolution must either be accidental, a purely fortuitous result, which is hardly credible, and certainly will not satisfy science; or it bears testimony to design; the process, which apparently involves waste, proving ultimately economical,1 The procedure indicated may be gradual and to appearance precarious, but the result shows an adaptation of means to ends which is all that Paley and other adherents of Natural Theology have maintained. It is the previous assumption of a given design as the basis of argument, to which exception may fairly be taken. The coincidence of facts with the theory of a Divine Though purpose rests, in the main, on a matter of observa- with them. tion, analogous to the homologies of Natural Science, and open to common apprehension. We

1 The argument of La Place from chances is well known. Thus, e. g. "two properties necessary to the stability of the planetary system are-(1), that the orbital motions must be all in the same direction; (2), that the inclinations of the planes of these orbits must not be considerable. Taking the theory of mere chance, it is 2047 to 1 against the first; 10,000,000 to 1 against the second; more than 20,000,000,000 against the two together," &c. This argument has been much strengthened by more newly discovered planets. The objection sometimes raised to the teleological argument that the Author of Nature, being above Nature, is incapable of analogies drawn from the finite creature, becomes absorbed in a much larger question-the possibility and conditions of a philosophy of the Absolute.

2 "It has been objected that the doctrine of Final Causes supposes us to be acquainted with the intentions of the Creator, which, it is in

coincident

cannot but see, if we take room enough for observation, which way things have tended in the world. And certainly such a result, gathered from the point of view of comparative history, extending over large areas of countries and times, is of the highest moment to a philosophic survey of affairs. "For what," it has been justly asked, "does it avail to praise and draw forth to view the magnificence and wisdom of creation in the irrational kingdom of nature, if that part in the great stage of the Supreme Wisdom which contains the object of all this mighty display (I mean the history of the human species), is to remain an eternal objection to it, the bare sight of which obliges us to turn away our eyes in displeasure, and, from the despair which it raises of ever discovering in it a perfect and rational purpose, leads

sinuated, is a most presumptuous and irrational basis for our reasonings. But there can be nothing presumptuous or irrational in reasoning on that basis, which, if we reject, we cannot reason at all."-Whewell, Indications, p. 93. The sense of order perceptible in the inorganic world of matter is not identical with design, though it may lead up to it. The present relation of physical science to the question of design seems to stand thus its results point undoubtedly to design, but to design imperfectly comprehended by our natural faculties. The resource lies in Revelation; but it does not follow that Revelation must speak on these points to man. Comp. Lange, Geschichte v. Materialismus, pp. 402–404. M. Flourens has well observed: "Il faut aller non pas des causes finales aux faits, mais des faits aux causes finales." It may be doubted whether the human reason can ever truly separate the notions of cause and effect, antecedent and consequent, end and means: all these suggest, and indeed necessitate, a presiding original thought. Whether such thought be regarded as immanent in the universe, or as external to it, must be determined by other considerations.

1

us finally to look for such only in another world.” 1 Hence the perennial faith through successive generations in a God revealed in history, in a Divine government of the world, in human progress based on a moral order accomplishing an Eternal Idea, in a nature not composed of isolated episodes, in an "increasing purpose" running through the ages of the past. Its evidence lies written in the annals of our race, even through periods of stagnancy and devastation, and in no part of it more markedly than in the religious crises of nations.

from the

character

duration.

§ 7. A question may be raised as to the relative objection character of our ideas of duration and permanence. relative Christianity is an institution which we believe to of the be, as to its future, coeval with the world itself. notion of In this way our conception of its continuance is indefinitely extended, and this extension reacts upon its past history. Though its first ages may be bounded by the fact of its historical origin, its "last times" are beyond our grasp, are beyond our grasp, and so, too, all

1 Kant, Idea of a Universal History on a Cosmopolitical Plan, translated by De Quincey. Works, Vol. XIV. 151.

2 Οὐκ ἔοικε δ ̓ ἡ φύσις ἐπεισοδιώδης οὖσα ἐκ τῶν φαινομένων, ὥσπερ μoxOnрà тpayodía.-Aristotle, Metaph., XIII. c. iii., ix., x. Compare Bunsen, God in History, Vol. I. pp. 6, 13, 20, E. T.: "No one looking back over the past can fail to detect a general advance of humanity, as a whole, in certain definite directions corresponding to what we observe in the fuller development of the man. The progress on a large scale exhibits the harmonious elevation of our whole complex being, even though periods of devastation and fiery trial are needed for the preparation of the fuller growth."-Dr. Westcott, Contemp. Rev., Vol. VIII. 380.

Its answer.

conception of its relative duration. Though already long-lived to all appearance, it may yet not have passed its youth; and the span of its coming years may still far exceed those that are past.1 “Centuries on centuries," it has been well said, "may be required to discipline fully the human faculties that are to grow into the faith which has been prepared for them." But the standard of durability which we are now applying is external to Christianity itself. We compare it as a mundane institution with all things else that are mundane. In these we find but one and the same law. They tend to decay and subversion.

Sic omnia fatis

In pejus ruere ac retro sublapsa referri.

1 Comp. De Maistre, Euvres, p. 262, ed. Migne: "On parle beaucoup des premiers siècles du Christianisme; en vérité, je ne voudrais pas assurer qu'ils sont passés. Dans un sens l'Église n'a point d'âge. ... Elle se relève avec l'homme, l'accompagne, et le perfectionne dans toutes les situations; différente en cela et d'une manière frappante de toutes les institutions et de tous les empires humains qui ont une enfance, une virilité, une vieillesse et une fin."

2 Hutton's Essays, Vol. I. 122: “It is clear that the Divine government of the Jewish race was meant to bring out and did bring out more distinctly the personality of God, while the history of other races brings out more clearly the Divine capacities of man. Hence the co-operation of different nations was requisite for the efficiency of the revelation. Centuries were required for the complete evolution even of that special Jewish history that was selected to testify to the righteous will and defined spiritual character of the Creator. Centuries on centuries will be required to discipline fully the human faculties that are to grow into the faith thus prepared for them." So also M. Guizot: "Civilization is as yet very young: the world has as yet by no means measured the whole of its career; Human thought is at this time very far from being all that it is capable of becoming: we are very far from comprehending the whole future of humanity."-Civil. in Europe, p. 18, Ed. Bohn.

It has not been so, however, with the religion of Christ. Its strength is not as its day. Its days are old, if we judge them by man's standard of duration; yet its powers are unenfeebled. Its youth is renewed as the eagle's, and its years do not fail. The revolutions of the heavenly bodies point to an almost infinite succession of ages, through which they have held on their way. Yet science sketches out the trajectory which is followed by our planetary system.' So the world may have a long future still before it; and yet it is permitted us to determine the path of Christianity. The progress indicated, whether in nature or in revelation, is not indefinite, but tends to a limit. But if this observation be deemed presumptuous with the long track behind us of geologic time and prehistoric evolution, it is at least not more so than to proclaim the finality of a positive stage of thought, as the "be all and end all" of man's estate. Christianity, while proclaiming the ultimate dissolution of things at the last day, leaves its approach indefinite, though its

1 "Le cycle du dessin de la Nature semble exiger pour se clore un si long temps que la petite portion que l'humanité en a déjà parcourue ne permet pas d'en déterminer la forme et de conclure la relation des parties au tout, avec plus de sûreté que toutes les observations célestes faites jusqu'à présent ne permettent d'assigner la trajectoire que suit dans le ciel étoilé notre soleil avec toute l'armée de ses satellites. Et cependant remarquons qu'avec le principe général de la constitution systématique de l'univers et avec le peu qu'on a observé, on est autorisé à conclure qu'il existe en effet une telle trajectoire."-Kant, u. s. ap. Littré, A. Comte et la Phil. Pos., p. 63.