The Complete Prose Works of Martin Farquhar Tupper

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That last card, you may remember, must reckon as the knave; and
therefore is consistently regarding an ominous trisyllable, which rhymes
to "knavish tricks" in the national anthem; our suit now leads us in
regular succession to the queen, a topic (it were Milesian to say a
subject) whereon now, as heretofore, my loyalty shall never be found
lacking. In old Rome's better antiquity, a slave was commissioned to
whisper counsel in the ear of triumphant generals or emperors; and, in
old England's less enlightened youth, a baubled fool was privileged to
blurt out verities, which bearded wisdom dared not hint at. Now, I boast
myself free, a citizen of no mean city--my commission signed by duty--my
counsel guarantied by truth: and if, O still intruding Zoilus, the
liberality of your nature provokes you to class me truly in the family
of fools, let your antiquarian ignorance of those licensed Gothamites
blush at its abortive malice; the arrow of your sarcasm bounds from my
target blunted; pick up again the harmless reed: for, not to insist upon
the prevalence of knaves, and their moral postponement to mere
lack-wits, let me tell you that wise men, and good men, and shrewd men,
were those ancient baubled fools: therefore would I gladly be thought of
their fraternity.

But our twelfth sonnet is waiting, save the mark! Stay: there ought to
intervene a solemn pause; for your author's mind, on the spur of the
occasion, pours forth an unpremeditated song of free-spoken,
uncompromising, patriotic counsel; let its fervency atone for its
presumption

Bold in my freedom, yet with homage meek,
As duty prompts and loyalty commands,
To thee, O, queen of empires! would I speak.
Behold, the most high God hath giv'n to thee
Kingdoms and glories, might and majesty,
Setting thee ruler over many lands;
Him first to serve, O monarch, wisely seek:
And many people, nations, languages,
Have laid their welfare in thy sovereign hands;
Them next to bless, to prosper and to please,
Nobly forget thyself, and thine own ease:
Rebuke ill-counsel; rally round thy state
The scattered good, and true, and wise, and great:
So Heav'n upon thee shed sweet influences!

And now for my Raffaellesque disguise of a vulgar baker's twelve, the
largess muffin of Mistress Fornarina: thirteen cards to a suit, and
thirteen to the dozen, are proverbially the correct thing; but, as in
regular succession I have come upon the king card, I am free to
confess--(pen, why will you repeat again such a foolish, stale
Joe-Millerism?)--the subject a dilemma. Natheless, my good nature shall
give a royal chance to criticism most malign: whether candour
acknowledge it or not, doubtless the author's mind reigns dominant in
the author's book; and, notwithstanding the self-silence of blind
Maeonides, (a right notable exception,) it holds good as a rule that the
majority of original writings, directly or indirectly, concern a man's
own self; his whims and his crotchets, his knowledge and his ignorance,
wisdom and folly, experiences and suspicions, therein find a place
prepared for them. Scott's life naturally produced his earlier novels;
in the '_Corsair_,' the '_Childe_,' and the '_Don_,' no one can mistake
the hero-author; Southey's works, Shelley's, and Wordsworth's, are full
of adventure, feeling, and fancy, personal to the writers, at least
equally with the sonnets of Petrarch or of Shakspeare. And as with
instances illustrious as those, so with all humbler followers, the
skiffs, pinnaces, and heavy barges in the wake of those gallant ships:
an author's library, and his friends, his hobbies and amusements,
business and pleasure, fears and wishes, accidents of life, and
qualities of soul, all mingle in his writings with a harmonizing
individuality; nay, the very countenance and hand-writing, alike with
choice of subject and style and method of their treatment, illustrate,
in one word, the author's mind. These things being so, what hinders it
from occupying, as in honesty it does, the king's place in this pack of
sonnets? Nevertheless, forasmuch as by such occupancy an ill-tempered
sarcasm might charge it with conceit; know then that my humbler meaning
here is to put it lowest and last, even in the place of wooden-spoon;
for this also (being mindful of the twelve apostle-spoons from old time
antecedent) is a legitimate thirteener: and so, while in extricating my
muse from the folly of serenading a non-existent king, I have candidly
avowed the general selfishness of printing, believe that, in this
avowal, I take the lowest seat, so well befitting one of whom it may
ungraciously be asked, Where do fools buy their logic?

List, then, oh list! while generically, not individually I claim for
authorship

THE CATHEDRAL MIND.

Temple of truths most eloquently spoken,
Shrine of sweet thoughts veiled round with words of power,
The '_Author's Mind_,' in all its hallowed riches,
Stands a cathedral: full of precious things;
Tastefully built in harmonies unbroken,
Cloister, and aisle, dark crypt, and aery tower:
Long-treasured relics in the fretted niches,
And secret stores, and heap'd-up offerings,
Art's noblest gems, with every fruit and flower,
Paintings and sculpture, choice imaginings,
Its plenitude of wealth and praise betoken:
An ever-burning lamp portrays the soul;
Deep music all around enchantment flings;
And God's great Presence consecrates the whole.

Now at length, in all verity, I have said out my say: nor publisher nor
printer shall get more copy from me: neither, indeed, would it before
have been the case, for all that Damastic argument, were it not that
many beginnings--and you remember my proverbial preliminarizing--should,
for mere antithesis' sake, be endowed with a counterpoise of many
endings. So, in this second parting, let me humbly suggest to gentle
reader these: that nothing is at once more plebeian and unphilosophical
than--censure, in a world where nothing can be perfect, and where apathy
is held to be good-breeding; _item_, (I am quoting Scott,) that "it is
much more easy to destroy than to build, to criticise than to compose;"
_item_, (Sir Walter again, _ipsissima verba_, in a letter to Miss
Seward,) that there are certain literary "gentlemen who appear to be a
sort of tinkers, who, unable to _make_ pots and pans, set up for
_menders_ of them, and often make two holes in patching one;" _item_,
that in such possible cases as "exercise" for "exorcise," "repeat" for
"repent," "depreciate" for "deprecate," and the like, an indifferent
scribe is always at the mercy of compositors; and lastly, that if it is,
by very far, easier to read a book than to write one, it is also, by at
least as much, worthier of a noble mind to give credit for good
intentions, rather than for bad, or indifferent, or none at all, even
where hyper-criticism may appear to prove that the effort itself has
been a failure.

* * * * *

PROBABILITIES;

AN AID TO FAITH.

BY

Martin Farquhar Tupper, A.M., F.R.S.

THE AUTHOR OF

"PROVERBIAL PHILOSOPHY
ALMOST THOU PERSUADEST ME TO BE A CHRISTIAN."

* * * * *

CONTENTS

SUBJECTS. PAGE.

An Aid to Faith 459

God and his Attributes 466

The Triunity 472

The Godhead Visible 476

The Origin of Evil 480

Cosmogony 485

Adam 488

The Fall 490

The Flood 493

Noah 495

Babel 497

Job 499

Joshua 504

The Incarnation 506

Mahometanism 509

Romanism 511

The Bible 517

Heaven and Hell 521

An Offer 525

Conclusion 526

AN AID TO FAITH.

The certainty of those things which most surely are believed among us,
is a matter quite distinct from their antecedent probability or
improbability. We know, and take for facts, that Cromwell and Napoleon
existed, and are persuaded that their characters and lives were such as
history reports them: but it is another thing, and one eminently
calculated to disturb any disbeliever of such history, if a man were
enabled to show, that, from the condition of social anarchy, there was
an antecedent likelihood for the use of military despots; that, from the
condition of a popular puritanism, or a popular infidelity, it was
previously to have been expected that such leaders should have the
several characteristics of a bigoted zeal for religion, or a craving
appetite for worldly glory; that, from the condition liable to
revolutions, it was probable to find such despots arising out of the
middle class; and that, from the condition of reaction incidental to all
human violences, there was a clear expectability that the power of such
military monarchs should not be continued to their natural heirs.

Such a line of argument, although in no measure required for the
corroboration of facts, might have considerable power to persuade _a
priori_ the man, who had not hitherto seen reason to credit such facts
from posterior evidence. It would have rolled away a great stone, which
to such a mind might otherwise have stood as a stumbling-block on the
very threshold of truth. It would have cleared off a heavy mist, which
might prevent him from discerning the real nature of the scene in which
he stood. It would have shown him that, what others know to be fact, is,
even to him who does not know it, become antecedently probable; and that
Reason is not only no enemy to Faith, but is ready and willing to
acknowledge its alliance.

Take a second illustration, by way of preliminary. A woodman, cleaving
an oak, finds an iron ball in its centre; he sees the fact, and of
course believes; some others believing on his testimony. But a certain
village-pundit, habitually sceptical of all marvels, is persuaded that
the wonder has been fabricated by our honest woodman; until the parson,
a good historian, coming round that way, proclaims it a most interesting
circumstance, because it was one naturally to have been expected; for
that, here was the spot where, two hundred years ago, a great battle had
been fought: and it was no improbability at all that a carbine-bullet
should have penetrated a sapling, nor that the tree should thereafter
have grown old with the iron at its heart. How unreasonable then would
appear the pundit's incredulity, if persisted in: how suddenly
enlightened the rational faith of the rustic: how seasonable would be
felt the useful learning of him, whose knowledge well applied can thus
unfetter truth from the bandages of ignorance.

Illustrations, if apt, are so well adapted to persuade towards a
particular line of argument, that, at the risk of diffuseness, and
because minds being various are variously touched, one by one thought
and one by another, I think fit to add yet more of a similar tendency:
in the hope that, by a natural induction, such instances may smoothe our
way.

When an eminent living geologist was prosecuting his researches at
Kirkdale cave, Yorkshire, he had calculated so nicely on the antecedent
probabilities, that his commands to the labourers were substantially
these: "Take your mattocks, and pick up that stone flooring; then take
your basket, and fill it--with the bones of hyaenas and other creatures
which you will find there." We may fancy the ridicule wherewith
ignorance might have greeted science: but lo, the triumph of philosophy,
when its mandate soon assumed a bodily shape in--bushels of bones gnawed
as by wild beasts, and here and there a grinning skull that looked like
a hyaena's! Do we not see how this bears on our coming argument? Such a
deposit was very unlikely to be found there in the eyes of the
unenlightened: but very likely to the wise man's ken. The real
probabilities were in favour of a strange fact, though the seeming
probabilities were against it.

Take another. We are all now convinced of the existence of America; and
so, some three or four hundred years back, was Christopher Columbus--but
nobody else. Alone, he proved that mighty continent so probable, from
geometrical measurements, and the balance of the world, and tides, and
trade-winds, and casual floatsams driven from some land beneath the
setting sun, that he was antecedently convinced of the fact: and it
would have been a shock to his reason, as well as to his faith, had he
found himself able to sail due west from Lisbon to China, without having
struck against his huge probability. I purposely abstain from applying
every illustration, or showing its specific difference regarding our
theme. It is better to lead a mind to think for itself than to endeavour
to forestall every notion.

Another. A Kissoor merchant in Timbuctoo is told of the existence of
water hard and cold as marble. All the experience of his nation is
against it. He disbelieves. However, after no long time, the testimony
of two native princes who have been _feted_ in England, and have seen
ice, shakes his once not unreasonable incredulity: and the additional
idea brought soon to his remembrance, that, as lead cools down from hot
fluidity to a solid lump, so, in the absence of solar heat, in all
probability would water--corroborates and makes acceptable by analogous
likelihood the doctrine simultaneously evidenced by credible witnesses.

Yet one more illustration for the last. Few things in nature appear more
unlikely to the illiterate, than that a living toad should be found
prisoned in a block of limestone; nevertheless, evidence goes to prove
that such cases are not uncommon. Now, if, instead of limestone, which
is a water-product, the creature had been found embedded in granite,
which is a fire-product; although the fact might have been from
eye-sight equally unimpeachable, how much more unlikely such a
circumstance would have appeared in the judgment of science. To the
rustic, the limestone case is as stout a puzzle as the granite one; but
_a priori_, the philosopher--taking into account the aqueous fluidity of
such a matrix at a period when reptiles were abundant, the torpid
qualities of the toad itself, and the fact that time is scarcely an
element in the absence of air--arrives at an antecedent probability,
which comforts his acceptance of the fact. The granite would have
staggered his reason, even though his own experience or the testimony of
others were sufficient, nay, imperative, to assure his faith: but in the
case of limestone, Reason even helps Faith; nay, anticipates and leads
it in, by suggesting the wonder to be previously probable. How truly,
and how strongly this bears upon our theme, let any such philosophizing
mind consider.

But enough of illustrations: although these, multipliable to any amount,
might bring, each in its own case, some specific tendency to throw light
upon the path we mean to tread: it is wiser perhaps, as implying more
confidence in the reader's intellectual powers, to leave other analogous
cases to the suggestion of his own mind; also, not to vex him in every
instance with the intrusive finger of an obvious application.
Meanwhile, it is a just opportunity to clear the way at once of some
obstructions, by disposing of a few matters personal to the writer; and
by touching upon sundry other preliminary considerations.

1. The line of thought proposed is intended to show it probable that any
thing which has been or is, might, viewed antecedently to its existence,
by an exercise of pure reason, have by possibility been guessed: and on
the hypothesis of sufficient keenness and experience, that this idea may
be carried even to the future. Any thing, meaning every thing, is a word
not used unadvisedly; for this is merely a suggestive treatise, starting
a rule capable of infinite application: and, notwithstanding that we
have here and now confined its elucidation to some matters of religious
moment only, as occupying a priority of importance, and at all times
deserving the lead; still, if knowledge availed, and time and space
permitted, I scarcely doubt that a vigorous and illuminated intellect
might so far enlarge on the idea, as to show the antecedent probability
of every event which has happened in the kingdoms of nature, providence,
and grace: nay, of directing his guess at coming matters with no
uncertain aim into the realms of the immediate future. The perception of
cause in operation enables him to calculate the consequence, even
perhaps better than the prophecy of cause could in the prior case enable
him to suspect the consequence. But, in this brief life, and under its
disturbing circumstances, there is little likelihood of accomplishing in
practice all that the swift mind sees it easy to dream in theory: and if
other and wiser pens are at all helped in the good aim to justify the
ways of God with man, and to clear the course of truth, by some of the
notions broadcast in this treatise, its errand will be well fulfilled.

2. Whether or not the leading idea, so propounded, is new, or is new in
its application as an auxiliary to Christian evidences, the writer is
unaware: to his own mind it has occurred quite spontaneously and on a
sudden; neither has he scrupled to place it before others with whatever
ill advantage of celerity, because it seemed to his own musings to shed
a flood of light upon deep truths, which may not prove unwelcome nor
unuseful to the doubting minds of many. It is true that in this, as in
most other human efforts, the realization of idea in concrete falls far
short of its abstract conception in the mind: there, all was clear,
quick, and easy; here, the necessity of words, and the constraints of an
unwilling perseverance, clog alike the wings of fancy and the feet of
sober argument: insomuch that the difference is felt to be quite
humiliating between the thoughts as they were thought, and the thoughts
as they are written. Minerva, springing from the head of Jove, is not
more unlike the heavily-treading Vulcan.

3. Necessarily, that the argument be (so to speak) complete, and on the
wise principle that no fortresses be left untaken in the rear, it must
be the writer's fate to attempt a demonstration of the anterior
probability of truths, which a child of reason can not only now never
doubt as fact, but never could have thought improbable. Instance the
first effort, showing it to have been expectable that there should, in
any conceived beginning, have existed a Something, a Great Spirit, whom
we call God. To have to argue of the mighty Maker, that HE was an
antecedent probability, would appear a most needless attempt; if it did
not occur as the first link in a chain of arguments less open to
objection by the thoughtless. With our little light to try to prove _a
priori_ the dazzling mystery of a Divine Tri-unity, might (unreasonably
viewed) be assailed as a presumptuous and harmful thing; but it is our
wise prerogative, if and when we can, to "Prove all things." Moreover,
we live in a world wherein Truth's greatest enemy is the man who shrinks
from endeavouring at least to clear away the mists and clouds that veil
her precious aspect; and at a time when it behooves the reverent
Christian to put on his panoply of faith and prayer, and meet in
argument, according to the grace and power given to him--not indeed the
blaspheming infidel, for such a foe is unreasonable and unworthy of an
answer, but--the often candid, anxious, and involuntary doubter; the
mind, which, righteously vexed with the thousand corruptions of truth,
and sorely disappointed at the conduct of its herd of false disciples,
from a generous misconception is embracing error: the mind, never enough
tenderly treated, but commonly taunted as a sceptic which yet with a
natural manliness asserts the just prerogative of thinking for itself:
fairly enough requiring, though rarely finding, evidence either to prop
the weakness of a merely educational faith, or to argue away the
objections to Christianity so rife in the clashing doctrines and unholy
lives of its pseudo-sectaries. One of our poets hath said, "He has no
hope who never had a fear:" it is quite as true (and take this saying
for thy comfort, any harassed misbelieving mind), He has no faith, who
never had a doubt. There is hope of a mind which doubts, because it
thinks; because it troubles itself to think about what the mass of
nominal Christians live threescore years and die of very mammonism,
without having had one earnest thought about one difficulty, or one
misgiving: there is hope of a man, who, not licentious nor scornful,
from simple misconception, misbelieves; there is just and reasonable
hope that (the misconception once removed) his faith will shine forth
all the warmer for a temporary state of winter. To such do I address
myself: not presumptuously imagining that I can satisfy by my poor
thoughts all the doubts, cavils and objections of minds so keen and
curious; not affecting to sail well among the shoals of metaphysics, nor
to plumb unerringly the deeper gulphs of reason; but asking them for
awhile to bear with me and hear me to the end patiently; with me,
convinced of what ([Greek: kat' exochen]) is Truth, by far surer and
stronger arguments than any of the less considerations here expounded as
auxiliary thereto; to bear with me, and prove for themselves at this
penning of my thoughts (if haply I am helped in such high enterprise),
whether indeed those doctrines and histories which the Christian world
admit, were antecedently improbable, that is, unreasonable: whether, on
the contrary, there did not exist, prior to any manifestation of such
facts and doctrines, an exceeding likelihood that they would be so and
so developed: and whether on the whole, led by reason to the threshold
of faith, it may be worth while to encounter other arguments, which have
rendered probabilities now certain.

4. It is very material to keep in memory the only scope and object of
this essay. We do not pretend to add one jot of evidence, but only to
prepare the mind to receive evidence: we do not attempt to prove facts,
but only to accelerate their admission by the removal of prejudice. If a
bed-ridden meteorologist is told that it rains, he may or he may not
receive the fact from the force of testimony; but he will certainly be
more predisposed to receive it, if he finds that his weatherglass is
falling rather than rising. The fact remains the same, it rains; but the
mind--precluded by circumstances from positive personal assurance of
such fact, and able only to arrive at truth from exterior evidence--is
in a fitter state for belief of the fact from being already made aware
that it was probable. Let it not then be inferred, somewhat perversely,
that because antecedent probabilities are the staple of our present
argument, the theme itself, Religion, rests upon hypotheses so slender:
it rests not at all upon such straws as probabilities, but on posterior
evidence far more firm. What we now attempt is not to prop the ark, but
favourably to predispose the mind of any reckless Uzzah, who might
otherwise assail it; not to strengthen the weak places of religion, but
to annul such disinclination to receive Truth, as consists in prejudice
and misconception of its likelihood. The goodly ship is built upon the
stocks, the platforms are reared, and the cradle is ready; but mistaken
preconceptions may scatter the incline with gravel-stones rather than
with grease, and thus put a needless hindrance to the launching: whereas
a clear idea that the probabilities are in favour, rather than the
reverse, will make all smooth, lubricate, and easy. If, then, we fail in
this attempt, no disservice whatever is done to Truth itself; no breach
is made in the walls, no mine sprung, no battlement dismantled; all the
evidences remain as they were; we have taken nothing away. Even granting
matters seemed anteriorily improbable, still, if evidence proved them
true, such anterior unlikelihood would entirely be merged in the stoutly
proven facts. Moreover, if we be adjudged to have succeeded, we have
added nothing to Truth itself; no, nor to its outworks. That sacred
temple stands complete, firm and glorious from corner-stone to
top-stone. We do but sweep away the rubbish at its base; the drifting
desert sands that choke its portals. We only serve that cause (a most
high privilege), by enlisting a prejudgment in its favour. We propose
herein an auxiliary to evidence, not evidence itself; a finger-post to
point the way to faith; a little light of reason on its path. The risk
is really nothing; but the advantage, under favour, may be much.