The book is as characteristic of the Utilitarians in style as in spirit. It is terse, vigorous reasoning, with no mere rhetorical flourishes. The consequences of the leading principle are deduced without flinching and without reserve. Had the authors given their names, they would no doubt have excited antipathies injurious to the propaganda of Utilitarianism. They held, for that reason presumably, that they were not bound to point out the ultimate goal of their speculations. No intelligent reader of their other writings could fail to see what that goal must be; but an 'open secret' is still for many purposes a real secret. Whatever might be the suspicions of their antagonists, they could only be accused of a tendency. The book amounts to an admission that the suspicions were well founded. Utilitarianism, the Utilitarians clearly recognised, logically implied the rejection of all theology. Religion--on their understanding of the word--must, like everything else, be tested by its utility, and it was shown to be either useless or absolutely pernicious. The aim of the Utilitarians was, in brief, to be thoroughly scientific. The man of science must be opposed to the belief in an inscrutable agent of boundless power, interfering at every point with the laws of nature, and a product of the fancy instead of the reason. Such a conception, so far as accepted, makes all theory of human conduct impossible, suggests rules conflicting with the supreme rule of utility, and gives authority to every kind of delusion, imposture, and 'sinister interest.'
It would, I think, be difficult to mention a more vigorous discussion of the problem stated. As anonymous, it could be ignored instead of answered; and probably such orthodox persons as read it assumed it to be a kind of _reductio ad absurdum_ of the Utilitarian creed. It might follow, they could admit, logically from the Utilitarian analysis of human nature, but it could only prove that the analysis was fundamentally wrong. Yet its real significance is precisely its thorough applicability to the contemporary state of opinion. Beauchamp's definition coincides with Paley's. The coincidence was inevitable. Utilitarians both in ethical and philosophical questions start from the same assumptions as Paley, and the Paley doctrine gave the pith of the dominant theology. I have observed that the Scottish philosophers had abandoned the _a priori_ argument, and laid the whole stress of their theological doctrine upon Paley's argument from final causes. The change of base was an inevitable consequence of their whole system. They appealed to experience, to 'Baconian' methods, and to 'inductive psychology.' The theory of 'intuitions,' effective where it fell in with admitted beliefs, was idle against an atheist, who denied that he had the intuition. The 'final causes' argument, however, rested upon common ground, and supplied a possible line of defence. The existence of the Deity could perhaps be proved empirically, like the existence of the 'watchmaker.' Accordingly, this was the argument upon which reliance was really placed by the average theologian of the time. Metaphysical or ontological reasoning had been discarded for plain common-sense. The famous _Bridgewater Treatises_ are the characteristic product of the period. It had occurred to the earl of Bridgewater, who died in 1829, that £8000 from his estate might be judiciously spent in proving the existence of a benevolent creator. The council of the Royal Society employed eight eminent men of science to carry out this design.[628] They wrote some interesting manuals of popular science, interspersed with proper theological applications. The arguments were sincere enough, though they now seem to overlook with singular blindness the answer which would be suggested by the 'evolutionist.' The logical result is, in any case, a purely empirical theology. The religion which emerges is not a philosophy or theory of the world in general, but corresponds to a belief in certain matters of fact (or fiction). The existence of the Deity is to be proved, like the existence of Caesar, by special evidence.