An Essay In Aid Of A Grammar Of Assent Part 16

Among the observances imposed by these professed revelations, none is more remarkable, or more general, than the rite of sacrifice, in which guilt was removed or blessing gained by an offering, which availed instead of the merits of the offerer. This, too, as well as the notion of divine interpositions, may be considered almost an integral part of the Religion of Nature, and an alleviation of its gloom. But it does not stand by itself; I have already spoken of the doctrine of atonement, under which it falls, and which, if what is universal is natural, enters into the idea of religious service. And what the nature of man suggests, the providential system of the world sanctions by enforcing. It is the law, or the permission, given to our whole race, to use the Apostle's words, to "bear one another's burdens;" and this, as I said when on the subject of Atonement, is quite consistent with his ant.i.thesis that "every one must bear his own burden." The final burden of responsibility when we are called to judgment is our own; but among the media by which we are prepared for that judgment are the exertions and pains taken in our behalf by others. On this vicarious principle, by which we appropriate to ourselves what others do for us, the whole structure of society is raised.

Parents work and endure pain, that their children may prosper; children suffer for the sin of their parents, who have died before it bore fruit.

"Delirant reges, plectuntur Achivi." Sometimes it is a compulsory, sometimes a willing mediation. The punishment which is earned by the husband falls upon the wife; the benefits in which all cla.s.ses partake are wrought out by the unhealthy or dangerous toil of the few. Soldiers endure wounds and death for those who sit at home; and ministers of state fall victims to their zeal for their countrymen, who do little else than criticize their actions. And so in some measure or way this law embraces all of us. We all suffer for each other, and gain by each other's sufferings; for man never stands alone here, though he will stand by himself one day hereafter; but here he is a social being, and goes forward to his long home as one of a large company.

Butler, it need scarcely be said, is the great master of this doctrine, as it is brought out in the system of nature. In answer to the objection to the Christian doctrine of satisfaction, that it "represents G.o.d as indifferent whether He punishes the innocent or the guilty," he observes that "the world is a const.i.tution or system, whose parts have a mutual reference to each other; and that there is a scheme of things gradually carrying on, called the course of nature, to the carrying on of which G.o.d has appointed us, in various ways, to contribute. And in the daily course of natural providence, it is appointed that innocent people should suffer for the faults of the guilty. Finally, indeed and upon the whole, every one shall receive according to his personal deserts; but during the progress, and, for aught we know, even in order to the completion of this moral scheme, vicarious punishments may be fit, and absolutely necessary.

We see in what variety of ways one person's sufferings contribute to the relief of another; and being familiarized to it, men are not shocked with it. So the reason of their insisting on objections against the [doctrine of] satisfaction is, either that they do not consider G.o.d's settled and uniform appointments as His appointments at all; or else they forget that vicarious punishment is a providential appointment of every day's experience.(39)" I will but add, that, since all human suffering is in its last resolution the punishment of sin, and punishment implies a Judge and a rule of justice, he who undergoes the punishment of another in his stead may be said in a certain sense to satisfy the claims of justice towards that other in his own person.

One concluding remark has to be made here. In all sacrifices it was specially required that the thing offered should be something rare, and unblemished; and in like manner in all atonements and all satisfactions, not only was the innocent taken for the guilty, but it was a point of special importance that the victim should be spotless, and the more manifest that spotlessness, the more efficacious was the sacrifice. This leads me to a last principle which I shall notice as proper to Natural Religion, and as lightening the prophecies of evil in which it is founded; I mean the doctrine of meritorious intercession. The man in the Gospel did but speak for the human race everywhere, when he said, "G.o.d heareth not sinners; but if a man be a wors.h.i.+pper of G.o.d, and doth His will, him He heareth." Hence every religion has had its eminent devotees, exalted above the body of the people, mortified men, brought nearer to the Source of good by austerities, self-inflictions, and prayer, who have influence with Him, and extend a shelter and gain blessings for those who become their clients. A belief like this has been, of course, attended by numberless superst.i.tions; but those superst.i.tions vary with times and places, and the belief itself in the mediatorial power of the good and holy has been one and the same everywhere. Nor is this belief an idea of past times only or of heathen countries. It is one of the most natural visions of the young and innocent. And all of us, the more keenly we feel our own distance from holy persons, the more are we drawn near to them, as if forgetting that distance, and proud of them because they are so unlike ourselves, as being specimens of what our nature may be, and with some vague hope that we, their relations by blood, may profit in our own persons by their holiness.

Such, then, in outline is that system of natural beliefs and sentiments, which, though true and divine, is still possible to us independently of Revelation, and is the preparation for it; though in Christians themselves it cannot really be separated from their Christianity, and never is possessed in its higher forms in any people without some portion of those inward aids which Christianity imparts to us, and those endemic traditions which have their first origin in a paradisiacal illumination.

-- 2. Revealed Religion.

In determining, as above, the main features of Natural Religion, and distinguis.h.i.+ng it from the religion of philosophy or civilization, I may be accused of having taken a course of my own, for which I have no sufficient warrant. Such an accusation does not give me much concern.

Every one who thinks on these subjects takes a course of his own, though it will also happen to be the course which others take besides himself.

The minds of many separately bear them forward in the same direction, and they are confirmed in it by each other. This I consider to be my own case; if I have mis-stated or omitted notorious facts in my account of Natural Religion, if I have contradicted or disregarded anything which He who speaks through my conscience has told us all directly from Heaven, then indeed I have acted unjustifiably and have something to unsay; but, if I have done no more than view the notorious facts of the case in the medium of my primary mental experiences, under the aspects which they spontaneously present to me, and with the aid of my best illative sense, I only do on one side of the question what those who think differently do on the other. As they start with one set of first principles, I start with another. I gave notice just now that I should offer my own witness in the matter in question; though of course it would not be worth while my offering it, unless what I felt myself agreed with what is felt by hundreds and thousands besides me, as I am sure it does, whatever be the measure, more or less, of their explicit recognition of it.

In thus speaking of Natural Religion as in one sense a matter of private judgment, and that with a view of proceeding from it to the proof of Christianity, I seem to give up the intention of demonstrating either.

Certainly I do; not that I deny that demonstration is possible. Truth certainly, as such, rests upon grounds intrinsically and objectively and abstractedly demonstrative, but it does not follow from this that the arguments producible in its favour are unanswerable and irresistible.

These latter epithets are relative, and bear upon matters of fact; arguments in themselves ought to do, what perhaps in the particular case they cannot do. The fact of revelation is in itself demonstrably true, but it is not therefore true irresistibly; else, how comes it to be resisted?

There is a vast distance between what it is in itself, and what it is to us. Light is a quality of matter, as truth is of Christianity; but light is not recognized by the blind, and there are those who do not recognize truth, from the fault, not of truth, but of themselves. I cannot convert men, when I ask for a.s.sumptions which they refuse to grant to me; and without a.s.sumptions no one can prove anything about anything.

I am suspicious then of scientific demonstrations in a question of concrete fact, in a discussion between fallible men. However, let those demonstrate who have the gift; "unusquisque in suo sensu abundet." For me, it is more congenial to my own judgment to attempt to prove Christianity in the same informal way in which I can prove for certain that I have been born into this world, and that I shall die out of it. It is pleasant to my own feelings to follow a theological writer, such as Amort, who has dedicated to the great Pope, Benedict XIV., what he calls "a new, modest, and easy way of demonstrating the Catholic Religion." In this work he adopts the argument merely of the _greater_ probability;(40) I prefer to rely on that of an _acc.u.mulation_ of various probabilities; but we both hold (that is, I hold with him), that from probabilities we may construct legitimate proof, sufficient for cert.i.tude. I follow him in holding, that, since a Good Providence watches over us, He blesses such means of argument as it has pleased Him to give us, in the nature of man and of the world, if we use them duly for those ends for which He has given them; and that, as in mathematics we are justified by the dictate of nature in withholding our a.s.sent from a conclusion of which we have not yet a strict logical demonstration, so by a like dictate we are not justified, in the case of concrete reasoning and especially of religious inquiry, in waiting till such logical demonstration is ours, but on the contrary are bound in conscience to seek truth and to look for certainty by modes of proof, which, when reduced to the shape of formal propositions, fail to satisfy the severe requisitions of science.(41)

Here then at once is one momentous doctrine or principle, which enters into my own reasoning, and which another ignores, viz. the providence and intention of G.o.d; and of course there are other principles, explicit or implicit, which are in like circ.u.mstances. It is not wonderful then, that, while I can prove Christianity divine to my own satisfaction, I shall not be able to force it upon any one else. Mult.i.tudes indeed I ought to succeed in persuading of its truth without any force at all, because they and I start from the same principles, and what is a proof to me is a proof to them; but if any one starts from any other principles but ours, I have not the power to change his principles or the conclusion which he draws from them, any more than I can make a crooked man straight. Whether his mind will ever grow straight, whether I can do anything towards its becoming straight, whether he is not responsible, responsible to his Maker, for being mentally crooked, is another matter; still the fact remains, that, in any inquiry about things in the concrete, men differ from each other, not so much in the soundness of their reasoning as in the principles which govern its exercise, that those principles are of a personal character, that where there is no common measure of minds, there is no common measure of arguments, and that the validity of proof is determined, not by any scientific test, but by the illative sense.

Accordingly, instead of saying that the truths of Revelation depend on those of Natural Religion, it is more pertinent to say that belief in revealed truths depends on belief in natural. Belief is a state of mind; belief generates belief; states of mind correspond to each other; the habits of thought and the reasonings which lead us on to a higher state of belief than our present, are the very same which we already possess in connexion with the lower state. Those Jews became Christians in Apostolic times who were already what may be called crypto-Christians; and those Christians in this day remain Christian only in name, and (if it so happen) at length fall away, who are nothing deeper or better than men of the world, _savants_, literary men, or politicians.

That a special preparation of mind is required for each separate department of inquiry and discussion (excepting, of course, that of abstract science) is strongly insisted upon in well-known pa.s.sages of the Nicomachean Ethics. Speaking of the variations which are found in the logical perfection of proof in various subject-matters, Aristotle says, "A well-educated man will expect exactness in every cla.s.s of subjects, according as the nature of the thing admits; for it is much the same mistake to put up with a mathematician using probabilities, and to require demonstration of an orator. Each man judges skilfully in those things about which he is well-informed; it is of these, that he is a good judge; viz. he, in each subject-matter, is a judge, who is well-educated in that subject-matter, and he is in an absolute sense a judge, who is in all of them well-educated." Again: "Young men come to be mathematicians and the like, but they cannot possess practical judgment; for this talent is employed upon individual facts, and these are learned only by experience; and a youth has not experience, for experience is only gained by a course of years. And so, again, it would appear that a boy may be a mathematician, but not a philosopher, or learned in physics, and for this reason,-because the one study deals with abstractions, while the other studies gain their principles from experience, and in the latter subjects youths do not give a.s.sent, but make a.s.sertions, but in the former they know what it is that they are handling."

These words of a heathen philosopher, laying down broad principles about all knowledge, express a general rule, which in Scripture is applied authoritatively to the case of revealed knowledge in particular;-and that not once or twice only, but continually, as is notorious. For instance:-"I have understood," says the Psalmist, "more than all my teachers, because Thy testimonies are my meditation." And so our Lord: "He that hath ears, let him hear." "If any man will do His will, he shall know of the doctrine." And "He that is of G.o.d, heareth the words of G.o.d." Thus too the Angels at the Nativity announce "Peace to men of good will." And we read in the Acts of the Apostles of "Lydia, whose heart the Lord opened to attend to those things which were said by Paul." And we are told on another occasion, that "as many as were ordained," or disposed by G.o.d, "to life everlasting, believed." And St. John tells us, "He that knoweth G.o.d, heareth us; he that is not of G.o.d, heareth us not; by this we know the spirit of truth, and the spirit of error."

1.

Relying then on these authorities, human and Divine, I have no scruple in beginning the review I shall take of Christianity by professing to consult for those only whose minds are properly prepared for it; and by being prepared, I mean to denote those who are imbued with the religious opinions and sentiments which I have identified with Natural Religion. I do not address myself to those, who in moral evil and physical see nothing more than imperfections of a parallel nature; who consider that the difference in gravity between the two is one of degree only, not of kind; that moral evil is merely the offspring of physical, and that as we remove the latter so we inevitably remove the former; that there is a progress of the human race which tends to the annihilation of moral evil; that knowledge is virtue, and vice is ignorance; that sin is a bugbear, not a reality; that the Creator does not punish except in the sense of correcting; that vengeance in Him would of necessity be vindictiveness; that all that we know of Him, be it much or little, is through the laws of nature; that miracles are impossible; that prayer to Him is a superst.i.tion; that the fear of Him is unmanly; that sorrow for sin is slavish and abject; that the only intelligible wors.h.i.+p of Him is to act well our part in the world, and the only sensible repentance to do better in future; that if we do our duties in this life, we may take our chance for the next; and that it is of no use perplexing our minds about the future state, for it is all a matter of guess. These opinions characterize a civilized age; and if I say that I will not argue about Christianity with men who hold them, I do so, not as claiming any right to be impatient or peremptory with any one, but because it is plainly absurd to attempt to prove a second proposition to those who do not admit the first.

I a.s.sume then that the above system of opinion is simply false, inasmuch as it contradicts the primary teachings of nature in the human race, wherever a religion is found and its workings can be ascertained. I a.s.sume the Presence of G.o.d in our conscience, and the universal experience, as keen as our experience of bodily pain, of what we call a sense of sin or guilt. This sense of sin, as of something not only evil in itself, but an affront to the good G.o.d, is chiefly felt as regards one or other of three violations of His Law. He Himself is Sanct.i.ty, Truth, and Love; and the three offences against His Majesty are impurity, inveracity, and cruelty.

All men are not distressed at these offences alike; but the piercing pain and sharp remorse which one or other inflicts upon the mind, till habituated to them, brings home to it the notion of what sin is, and is the vivid type and representative of its intrinsic hatefulness.

Starting from these elements, we may determine without difficulty the cla.s.s of sentiments, intellectual and moral, which const.i.tute the formal preparation for entering upon what are called the Evidences of Christianity. These Evidences, then, presuppose a belief and perception of the Divine Presence, a recognition of His attributes and an admiration of His Person viewed under them, a conviction of the worth of the soul and of the reality and momentousness of the unseen world, an understanding that, in proportion as we partake in our own persons of the attributes which we admire in Him, we are dear to Him, a consciousness on the contrary that we are far from partaking them, a consequent insight into our guilt and misery, an eager hope of reconciliation to Him, a desire to know and to love Him, and a sensitive looking-out in all that happens, whether in the course of nature or of human life, for tokens, if such there be, of His bestowing on us what we so greatly need. These are specimens of the state of mind for which I stipulate in those who would inquire into the truth of Christianity; and my warrant for so definite a stipulation lies in the teaching, as I have described it, of conscience and the moral sense, in the testimony of those religious rites which have ever prevailed in all parts of the world, and in the character and conduct of those who have commonly been selected by the popular instinct as the special favourites of Heaven.

2.

I have appealed to the popular ideas on the subject of religion, and to the objects of popular admiration and praise, as ill.u.s.trating my account of the preparation of mind which is necessary for the inquirer into Christianity. Here an obvious objection occurs, in noticing which I shall be advanced one step farther in the work which I have undertaken.

It may be urged, then, that no appeal will avail me, which is made to religions so notoriously immoral as those of paganism; nor indeed can it be made without an explanation. Certainly, as regards ethical teaching, various religions, which have been popular in the world, have not supplied any; and in the corrupt state in which they appear in history, they are little better than schools of imposture, cruelty, and impurity. Their objects of wors.h.i.+p were immoral as well as false, and their founders and heroes have been in keeping with their G.o.ds. This is undeniable, but it does not destroy the use that may be made of their testimony. There is a better side of their teaching; purity has often been held in reverence, if not practised; ascetics have been in honour; hospitality has been a sacred duty; and dishonesty and injustice have been under a ban. Here then, as before, I take our natural perception of right and wrong as the standard for determining the characteristics of Natural Religion, and I use the religious rites and traditions which are actually found in the world, only so far as they agree with our moral sense.

This leads me to lay down the general principle, which I have all along implied:-that no religion is from G.o.d which contradicts our sense of right and wrong. Doubtless; but at the same time we ought to be quite sure that, in a particular case which is before us, we have satisfactorily ascertained what the dictates of our moral nature are, and that we apply them rightly, and whether the applying them or not comes into question at all. The precepts of a religion certainly may be absolutely immoral; a religion which simply commanded us to lie, or to have a community of wives, would _ipso facto_ forfeit all claim to a divine origin. Jupiter and Neptune, as represented in the cla.s.sical mythology, are evil spirits, and nothing can make them otherwise. And I should in like manner repudiate a theology which taught that men were created in order to be wicked and wretched.

I alluded just now to those who consider the doctrine of retributive punishment, or of divine vengeance, to be incompatible with the true religion; but I do not see how they can maintain their ground. In order to do so, they have first to prove that an act of vengeance must, as such, be a sin in our own instance; but even this is far from clear. Anger and indignation against cruelty and injustice, resentment of injuries, desire that the false, the ungrateful, and the depraved should meet with punishment, these, if not in themselves virtuous feelings, are at least not vicious; but, first from the certainty that, if habitual, it will run into excess and become sin, and next because the office of punishment has not been committed to us, and further because it is a feeling unsuitable to those who are themselves so laden with imperfection and guilt, therefore vengeance, in itself allowable, is forbidden to us. These exceptions do not hold in the case of a perfect being, and certainly not in the instance of the Supreme Judge. Moreover, we see that even men on earth have different duties, according to their personal qualifications and their positions in the community. The rule of morals is the same for all; and yet, notwithstanding, what is right in one is not necessarily right in another. What would be a crime in a private man to do, is a crime in a magistrate not to have done; still wider is the difference between man and his Maker. Nor must it be forgotten, that, as I have observed above, retributive justice is the very attribute under which G.o.d is primarily brought before us in the teachings of our natural conscience.

And further, we cannot determine the character of particular actions, till we have the whole case before us out of which they arise; unless, indeed, they are in themselves distinctively vicious. We all feel the force of the maxim, "Audi alteram partem." It is difficult to trace the path and to determine the scope of Divine Providence. We read of a day when the Almighty will condescend to place His actions in their completeness before His creatures, and "will overcome when He is judged." If, till then, we feel it to be a duty to suspend our judgment concerning certain of His actions or precepts, we do no more than what we do every day in the case of an earthly friend or enemy, whose conduct in some point requires explanation. It surely is not too much to expect of us that we should act with parallel caution, and be "memores conditionis nostrae" as regards the acts of our Creator. There is a poem of Parnell's which strikingly brings home to us how differently the divine appointments will look in the light of day, from what they appear to be in our present twilight. An Angel, in disguise of a man, steals a golden cup, strangles an infant, and throws a guide into the stream, and then explains to his horrified companion, that acts which would be enormities in man, are in him, as G.o.d's minister, deeds of merciful correction or of retribution.

Moreover, when we are about to pa.s.s judgment on the dealings of Providence with other men, we shall do well to consider first His dealings with ourselves. We cannot know about others, about ourselves we do know something; and we know that He has ever been good to us, and not severe.

Is it not wise to argue from what we actually know to what we do not know?

It may turn out in the day of account, that unforgiven souls, while charging His laws with injustice in the case of others, may be unable to find fault with His dealings severally towards themselves.

As to those various religions which, together with Christianity, teach the doctrine of eternal punishment, here again we ought, before we judge, to understand, not only the whole state of the case, but what is meant by the doctrine itself. Eternity, or endlessness, is in itself only a negative idea, though punishment is positive. Its fearful force, as added to punishment, lies in what it is not; it means no change of state, no annihilation, no restoration. But it cannot become a quality of punishment, any more than a man's living seventy years is a quality of his mind, or enters into the idea of his virtues or talents. If punishment be attended by continuity, by a sense of duration and succession, by the mental presence of its past and its future, by a sustained power of realizing it,(42) this must be because it is endless and something more; such inflictions are an addition to its endlessness, and do not necessarily belong to it because it is endless. As I have already said, the great mystery is, not that evil has no end, but that it had a beginning. But I submit the whole subject to the Theological School.

3.

One of the most important effects of Natural Religion on the mind, in preparation for Revealed, is the antic.i.p.ation which it creates, that a Revelation will be given. That earnest desire of it, which religious minds cherish, leads the way to the expectation of it. Those who know nothing of the wounds of the soul, are not led to deal with the question, or to consider its circ.u.mstances; but when our attention is roused, then the more steadily we dwell upon it, the more probable does it seem that a revelation has been or will be given to us. This presentiment is founded on our sense, on the one hand, of the infinite goodness of G.o.d, and, on the other, of our own extreme misery and need-two doctrines which are the primary const.i.tuents of Natural Religion. It is difficult to put a limit to the legitimate force of this antecedent probability. Some minds will feel it so powerfully, as to recognize in it almost a proof, without direct evidence, of the divinity of a religion claiming to be the true, supposing its history and doctrine are free from positive objection, and there be no rival religion with plausible claims of its own. Nor ought this trust in a presumption to seem preposterous to those who are so confident, on _a priori_ grounds, that the moon is inhabited by rational beings, and that the course of nature is never crossed by miraculous agency. Any how, very little positive evidence seems to be necessary, when the mind is penetrated by the strong antic.i.p.ation which I am supposing. It was this instinctive apprehension, as we may conjecture, which carried on Dionysius and Damaris at Athens to a belief in Christianity, though St.

Paul did no miracle there, and only a.s.serted the doctrines of the Divine Unity, the Resurrection, and the universal judgment, while, on the other hand, it had had no tendency to attach them to any of the mythological rites in which the place abounded.

Here my method of argument differs from that adopted by Paley in his Evidences of Christianity. This clear-headed and almost mathematical reasoner postulates, for his proof of its miracles, only thus much, that, under the circ.u.mstances of the case, a revelation is not improbable. He says, "We do not a.s.sume the attributes of the Deity, or the existence of a future state." "It is not necessary for our purpose that these propositions (viz. that a future existence should be destined by G.o.d for His human creation, and that, being so destined, He should have acquainted them with it,) be capable of proof, or even that, by arguments drawn from the light of nature, they can be made out as probable; it is enough that we are able to say of them, that they are not so violently improbable, so contradictory to what we already believe of the divine power and character, that [they] ought to be rejected at first sight, and to be rejected by whatever strength or complication of evidence they be attested." He has such confidence in the strength of the testimony which he can produce in favour of the Christian miracles, that he only asks to be allowed to bring it into court.

I confess to much suspicion of legal proceedings and legal arguments, when used in questions whether of history or of philosophy. Rules of court are dictated by what is expedient on the whole and in the long run; but they incur the risk of being unjust to the claims of particular cases. Why am I to begin with taking up a position not my own, and unclothing my mind of that large outfit of existing thoughts, principles, likings, desires, and hopes, which make me what I am? If I am asked to use Paley's argument for my own conversion, I say plainly I do not want to be converted by a smart syllogism;(43) if I am asked to convert others by it, I say plainly I do not care to overcome their reason without touching their hearts. I wish to deal, not with controversialists, but with inquirers.

I think Paley's argument clear, clever, and powerful; and there is something which looks like charity in going out into the highways and hedges, and compelling men to come in; but in this matter some exertion on the part of the persons whom I am to convert is a condition of a true conversion. They who have no religious earnestness are at the mercy, day by day, of some new argument or fact, which may overtake them, in favour of one conclusion or the other. And how, after all, is a man better for Christianity, who has never felt the need of it or the desire? On the other hand, if he has longed for a revelation to enlighten him and to cleanse his heart, why may he not use, in his inquiries after it, that just and reasonable antic.i.p.ation of its probability, which such longing has opened the way to his entertaining?

Men are too well inclined to sit at home, instead of stirring themselves to inquire whether a revelation has been given; they expect its evidences to come to them without their trouble; they act, not as suppliants, but as judges.(44) Modes of argument such as Paley's, encourage this state of mind; they allow men to forget that revelation is a boon, not a debt on the part of the Giver; they treat it as a mere historical phenomenon. If I was told that some great man, a foreigner, whom I did not know, had come into town, and was on his way to call on me, and to go over my house, I should send to ascertain the fact, and meanwhile should do my best to put my house into a condition to receive him. He would not be pleased if I left the matter to take its chance, and went on the maxim that seeing was believing. Like this is the conduct of those who resolve to treat the Almighty with dispa.s.sionateness, a judicial temper, clearheadedness, and candour. It is the way with some men, (surely not a good way,) to say, that without these lawyerlike qualifications conversion is immoral. It is their way, a miserable way, to p.r.o.nounce that there is no religious love of truth where there is fear of error. On the contrary, I would maintain that the fear of error is simply necessary to the genuine love of truth.

No inquiry comes to good which is not conducted under a deep sense of responsibility, and of the issues depending upon its determination. Even the ordinary matters of life are an exercise of conscientiousness; and where conscience is, fear must be. So much is this acknowledged just now, that there is almost an affectation, in popular literature, in the case of criticisms on the fine arts, on poetry, and music, of speaking about conscientiousness in writing, painting, or singing; and that earnestness and simplicity of mind, which makes men fear to go wrong in these minor matters, has surely a place in the most serious of all undertakings.

It is on these grounds that, in considering Christianity, I start with conditions different from Paley's; not, however, as undervaluing the force and the serviceableness of his argument, but as preferring inquiry to disputation in a question about truth.

4.

There is another point on which my basis of argument differs from Paley's.

He argues on the principle that the credentials, which ascertain for us a message from above, are necessarily in their nature miraculous; nor have I any thought of venturing to say otherwise. In fact, all professed revelations have been attended, in one shape or another, with the profession of miracles; and we know how direct and unequivocal are the miracles of both the Jewish Covenant and of our own. However, my object here is to a.s.sume as little as possible as regards facts, and to dwell only on what is patent and notorious; and therefore I will only insist on those coincidences and their c.u.mulations, which, though not in themselves miraculous, do irresistibly force upon us, almost by the law of our nature, the presence of the extraordinary agency of Him whose being we already acknowledge. Though coincidences rise out of a combination of general laws, there is no law of those coincidences;(45) they have a character of their own, and seem left by Providence in His own hands, as the channel by which, inscrutable to us, He may make known to us His will.

For instance, if I am a believer in a G.o.d of Truth and Avenger of dishonesty, and know for certain that a market-woman, after calling on Him to strike her dead if she had in her possession a piece of money not hers, did fall down dead on the spot, and that the money was found in her hand, how can I call this a blind coincidence, and not discern in it an act of Providence over and above its general laws? So, certainly, thought the inhabitants of an English town, when they erected a pillar as a record of such an event at the place where it occurred. And if a Pope excommunicates a great conqueror; and he, on hearing the threat, says to one of his friends, "Does he think the world has gone back a thousand years? does he suppose the arms will fall from the hands of my soldiers?" and within two years, on the retreat over the snows of Russia, as two contemporary historians relate, "famine and cold tore their arms from the grasp of the soldiers," "they fell from the hands of the bravest and most robust," and "dest.i.tute of the power of raising them from the ground, the soldiers left them in the snow;" is not this too, though no miracle, a coincidence so special, as rightly to be called a Divine judgment? So thinks Alison, who avows with religious honesty, that "there is something in these marvellous coincidences beyond the operation of chance, and which even a Protestant historian feels himself bound to mark for the observation of future years.(46)" And so, too, of a c.u.mulation of coincidences, separately less striking; when Spelman sets about establis.h.i.+ng the fact of the ill-fortune which in a mult.i.tude of instances has followed upon acts of sacrilege, then, even though in many instances it has not followed, and in many instances he exaggerates, still there may be a large residuum of cases which cannot be properly resolved into the mere accident of concurrent causes, but must in reason be considered the warning voice of G.o.d. So, at least, thought Gibson, Bishop of London, when he wrote, "Many of the instances, and those too well-attested, are so terrible in the event, and in the circ.u.mstances so surprising, that no considering person can well pa.s.s them over."

I think, then, that the circ.u.mstances under which a professed revelation comes to us, may be such as to impress both our reason and our imagination with a sense of its truth, even though no appeal be made to strictly miraculous intervention-in saying which I do not mean of course to imply that those circ.u.mstances, when traced back to their first origins, are not the outcome of such intervention, but that the miraculous intervention addresses us at this day in the guise of those circ.u.mstances; that is, of coincidences, which are indications, to the illative sense of those who believe in a Moral Governor, of His immediate Presence, especially to those who in addition hold with me the strong antecedent probability that, in His mercy, He will thus supernaturally present Himself to our apprehension.

5.

Now as to the fact; has what is so probable in antic.i.p.ation actually been granted to us, or have we still to look out for it? It is very plain, supposing it has been granted, which among all the religions of the world comes from G.o.d: and if it is not that, a revelation is not yet given, and we must look forward to the future. There is only one Religion in the world which tends to fulfil the aspirations, needs, and foreshadowings of natural faith and devotion. It may be said, perhaps, that, educated in Christianity, I merely judge of it by its own principles; but this is not the fact. For, in the first place, I have taken my idea of what a revelation must be, in good measure, from the actual religions of the world; and as to its ethics, the ideas with which I come to it are derived not simply from the Gospel, but prior to it from heathen moralists, whom Fathers of the Church and Ecclesiastical writers have imitated or sanctioned; and as to the intellectual position from which I have contemplated the subject, Aristotle has been my master. Besides, I do not here single out Christianity with reference simply to its particular doctrines or precepts, but for a reason which is on the surface of its history. It alone has a definite message addressed to all mankind. As far as I know, the religion of Mahomet has brought into the world no new doctrine whatever, except, indeed, that of its own divine origin; and the character of its teaching is too exact a reflection of the race, time, place, and climate in which it arose, to admit of its becoming universal.

The same dependence on external circ.u.mstances is characteristic, so far as I know, of the religions of the far East; nor am I sure of any definite message from G.o.d to man which they convey and protect, though they may have sacred books. Christianity, on the other hand, is in its idea an announcement, a preaching; it is the depositary of truths beyond human discovery, momentous, practical, maintained one and the same in substance in every age from its first, and addressed to all mankind. And it has actually been embraced and is found in all parts of the world, in all climates, among all races, in all ranks of society, under every degree of civilization, from barbarism to the highest cultivation of mind. Coming to set right and to govern the world, it has ever been, as it ought to be, in conflict with large ma.s.ses of men, with the civil power, with physical force, with adverse philosophies; it has had successes, it has had reverses; but it has had a grand history, and has effected great things, and is as vigorous in its age as in its youth. In all these respects it has a distinction in the world and a pre-eminence of its own; it has upon it _prima facie_ signs of divinity; I do not know what can be advanced by rival religions to match prerogatives so special; so that I feel myself justified in saying either Christianity is from G.o.d, or a revelation has not yet been given to us.

It will not surely be objected, as a point in favour of some of the Oriental religions, that they are older than Christianity by some centuries; yet, should it be so said, it must be recollected that Christianity is only the continuation and conclusion of what professes to be an earlier revelation, which may be traced back into prehistoric times, till it is lost in the darkness that hangs over them. As far as we know, there never was a time when that revelation was not,-a revelation continuous and systematic, with distinct representatives and an orderly succession. And this, I suppose, is far more than can be said for the religions of the East.

6.

Here, then, I am brought to the consideration of the Hebrew nation and the Mosaic religion, as the first step in the direct evidence for Christianity.

The Jews are one of the few Oriental nations who are known in history as a people of progress, and their line of progress is the development of religious truth. In that their own line they stand by themselves among all the populations, not only of the East, but of the West. Their country may be called the cla.s.sical home of the religious principle, as Greece is the home of intellectual power, and Rome that of political and practical wisdom. Theism is their life; it is emphatically their national religion, for they never were without it, and were made a people by means of it.

This is a phenomenon singular and solitary in history, and must have a meaning. If there be a G.o.d and Providence, it must come from Him, whether immediately or indirectly; and the people themselves have ever maintained that it has been His direct work, and has been recognized by Him as such.