The great Teacher is reported to have said: "Be ye approved money-changers," wisely discerning the gold of Truth, and no man need hesitate honestly to test its reality, and unflinchingly to reject base counterfeits. It is obvious that the most indispensable requisite in regard to Religion is that it should be true. No specious hopes or flattering promises can have the slightest value unless they be genuine and based upon substantial realities. Fear of the results of investigation, therefore, should deter no man, for the issue in any case is gain: emanc.i.p.ation from delusion, or increase of a.s.surance. It is poor honour to sequester a creed from healthy handling, or to shrink from the serious examination of its doctrines. That which is true in Religion cannot be shaken; that which is false no one can desire to preserve.
{lx.x.xvi}
PREFACE TO THE SECOND EDITION.
The Author has taken advantage of the issue of a second edition to revise this work. He has re-written portions of the first part, and otherwise re-arranged it. He hopes that the argument has thus been made more clear and consecutive.
INTRODUCTION.
Theoretically, the duty of adequate inquiry into the truth of any statement of serious importance before believing it is universally admitted. Practically, no duty is more universally neglected. This is more especially the case in regard to Religion, in which our concern is so great, yet the credentials of which so few personally examine. The difficulty of such an investigation and the inability of most men to pursue it, whether from want of opportunity or want of knowledge, are no doubt the chief reasons for this neglect; but another, and scarcely less potent, obstacle has probably been the odium which has been attached to any doubt regarding the dominant religion, as well as the serious, though covert, discouragement of the Church to all critical examination of the t.i.tle-deeds of Christianity. The spirit of doubt, if not of intelligent inquiry, has, however, of late years become too strong for repression, and, at the present day, the pertinency of the question of a German writer: "Are we still Christians?" receives unconscious
{xcii}
ill.u.s.tration from many a popular pulpit, and many a social discussion.
The prevalent characteristic of popular theology in England, at this time, may be said to be a tendency to eliminate from Christianity, with thoughtless dexterity, every supernatural element which does not quite accord with current opinion, and yet to ignore the fact that, in so doing, ecclesiastical Christianity has practically been altogether abandoned. This tendency is fostered with profoundly illogical zeal by many distinguished men within the Church itself, who endeavour to arrest for a moment the pursuing wolves of doubt and unbelief which press upon it, by practically throwing to them, sc.r.a.p by sc.r.a.p, the very doctrines which const.i.tute the claims of Christianity to be regarded as a Divine Revelation at all. The moral Christianity which they hope to preserve, n.o.ble though it be, has not one feature left to distinguish it as a miraculously communicated religion.
Christianity itself distinctly pretends to be a direct Divine Revelation of truths beyond the natural attainment of the human intellect. To submit the doctrines thus revealed, therefore, to criticism, and to clip and prune them down to the standard of human reason, whilst at the same time their supernatural character is maintained, is an obvious absurdity. Christianity must either be recognized to be a Divine Revelation beyond man"s criticism, and in that case its doctrines must be received even though Reason cannot be satisfied, or the claims of Christianity to be such a Divine Revelation must be disallowed, in which case it becomes the legitimate subject of criticism like every other human system. One or other of these alternatives must be adopted, but to
{xciii}
a.s.sert that Christianity is Divine, and yet to deal with it as human, is illogical and wrong.
When we consider the vast importance of the interests involved, therefore, it must be apparent that there can be no more urgent problem for humanity to solve than the question: Is Christianity a supernatural Divine Revelation or not? To this we may demand a clear and decisive answer. The evidence must be of no uncertain character which can warrant our abandoning the guidance of Reason, and blindly accepting doctrines which, if not supernatural truths, must be rejected by the human intellect as monstrous delusions. We propose in this work to seek a conclusive answer to this momentous question.
It appears to us that at no time has such an investigation been more requisite. The results of scientific inquiry and of Biblical criticism have created wide-spread doubt regarding the most material part of Christianity considered as a Divine Revelation. The ma.s.s of intelligent men in England are halting between two opinions, and standing in what seems to us the most unsatisfactory position conceivable: they abandon, before a kind of vague and indefinite, if irresistible, conviction, some of the most central supernatural doctrines of Christianity; they try to spiritualize or dilute the rest into a form which does not shock their reason; and yet they cling to the delusion, that they still retain the consolation and the hope of truths which, if not divinely revealed, are mere human speculation regarding matters beyond reason. They have, in fact, as little warrant to abandon the one part as they have to retain the other. They build their house upon the sand, and the waves which have already carried away so much may any day engulf the rest. At the same time, amid this general eclipse of faith, many
{xciv}
an earnest mind, eagerly seeking for truth, endures much bitter pain,--unable to believe--unable freely to reject--and yet without the means of securing any clear and intelligent reply to the inquiry: "What is truth?" Any distinct a.s.surance, whatever its nature, based upon solid grounds, would be preferable to such a state of doubt and hesitation.
Once persuaded that we have attained truth, there can be no permanent regret for vanished illusions.
We must, however, by careful and impartial investigation, acquire the right to our belief, whatever it may be, and not float like a mere waif into the nearest haven. Flippant unbelief is much worse than earnest credulity. The time is ripe for arriving at a definite conviction as to the character of Christianity. There is no lack of materials for a final decision, although hitherto they have been beyond the reach of most English readers, and a careful and honest examination of the subject, even if it be not final, cannot fail to contribute towards a result more satisfactory than the generally vague and illogical religious opinion of the present day. Even true conclusions which are arrived at either accidentally or by wrong methods are dangerous. The current which by good fortune led to-day to truth may to-morrow waft us to falsehood.
That such an investigation cannot, even at the present time, be carried on in England without incurring much enmity and opposition need scarcely be remarked, however loudly the duty and liberty of inquiry be theoretically proclaimed, and the reason is obvious.
If we look at the singular diversity of views entertained, not only with regard to the doctrines, but also to the evidences, of Christianity, we cannot but be struck by the helpless position in which Divine Revelation is now placed.
{xcv}
Orthodox Christians at the present day may be divided into two broad cla.s.ses, one of which professes to base the Church upon the Bible, and the other the Bible upon the Church. The one party a.s.sert that the Bible is fully and absolutely inspired, that it contains G.o.d"s revelation to man, and that it is the only and sufficient ground for all religious belief; and they maintain that its authenticity is proved by the most ample and irrefragable external as well as internal evidence. What then must be the feeling of any ordinary mind on hearing, on the other hand, that men of undoubted piety and learning, as well as unquestioned orthodoxy, within the Church of England, admit that the Bible is totally without literary or historical evidence, and cannot for a moment be upheld upon any such grounds as the revealed word of G.o.d; that none of the great doctrines of ecclesiastical Christianity can be deduced from the Bible alone;(1) and that, "if it be impossible to accept the literary method of dealing with Holy Scripture, the usual mode of arguing the truth of Revelation, _ab extra_, merely from what are called "Evidences"--whether of Miracles done or Prophecies uttered thousands of years ago,--must also be insufficient."?(2) It cannot be much comfort to be a.s.sured by them that, notwithstanding this absence of external and internal evidence, this Revelation stands upon the sure basis of the inspiration of a Church, which has so little ground in history for any claim to infallibility. The unsupported testimony of a Church which in every age has vehemently maintained errors and denounced truths which are now universally recognized is no
{xcvi}
sufficient guarantee of Divine Revelation. Obviously, there is no ground for accepting from a fallible Church and fallacious tradition doctrines which, avowedly, are beyond the criterion of reason, and therefore require miraculous evidence.
With belief based upon such uncertain grounds, and with such vital difference of views regarding evidence, it is not surprising that ecclesiastical Christianity has felt its own weakness, and entrenched itself against the a.s.saults of investigation. It is not strange that intellectual vigour in any direction should, almost unconsciously, have been regarded as dangerous to the repose and authority of the Church, and that, instead of being welcomed as a virtue, religious inquiry has almost been repelled as a crime. Such inquiry, however, cannot be suppressed. Mere scientific questions may be regarded with apathy by those who do not feel their personal bearing. It may possibly seem to some a matter of little practical importance to them to determine whether the earth revolves round the sun, or the sun round the earth; but no earnest mind can fail to perceive the immense personal importance of Truth in regard to Religion--the necessity of investigating, before accepting, dogmas, the right interpretation of which is represented as necessary to salvation,--and the clear duty, before abandoning reason for faith, to exercise reason, in order that faith may not be mere credulity. As Bacon remarked, the injunction: "Hold fast that which is good," must always be preceded by the maxim: "Prove all things." Even Archbishop Trench has said: "Credulity is as real, if not so great, a sin as unbelief," applying the observation to the duty of demanding a "sign" from any one professing to be the utterer of a revelation: "Else might he lightly
{xcvii}
be persuaded to receive that as from G.o.d, which, indeed, was only the word of man."(1) The acceptance of any revelation or dogma, however apparently true in itself, without "sign"--without evidence satisfying the reason, is absolute credulity. Even the most thorough advocate of Faith must recognise that reason must be its basis, and that faith can only legitimately commence where reason fails. The appeal is first to reason if afterwards to faith, and no man pretending to intellectual conscience can overlook the primary claim of reason. If it is to be more than a mere question of priority of presentation whether we are to accept Buddhism, Christianity, or Mahometanism, we must strictly and fearlessly examine the evidence upon which they profess to stand. The neglect of examination can never advance truth, as the severest scrutiny can never r.e.t.a.r.d it, but belief without discrimination can only foster ignorance and superst.i.tion.
It was in this conviction that the following inquiry into the reality of Divine Revelation was originally undertaken, and that others should enter upon it. An able writer, who will not be suspected of exaggeration on this subject, has said: "The majority of mankind, perhaps, owe their belief rather to the outward influence of custom and education, than to any strong principle of faith within; and it is to be feared that many if they came to perceive how wonderful what they believed was, would not find their belief so easy, and so matter-of-course a thing as they appear to find it."(2) To no earnest mind can such inquiry be otherwise than a serious and often a
{xcviii}
painful task, but, dismissing preconceived ideas and preferences derived from habit and education, and seeking only the Truth, holding it, whatever it may be, to be the only object worthy of desire, or capable of satisfying a rational mind, the quest cannot but end in peace and satisfaction. In such an investigation, however, to quote words of Archbishop Whately: "It makes all the difference in the world whether we place Truth in the first place or in the second place."--for if Truth acquired do not compensate for every pet illusion dispelled, the path is th.o.r.n.y indeed, although it must still be faithfully trodden.
AN INQUIRY INTO THE REALITY OF DIVINE REVELATION.
PART I.
CHAPTER I. MIRACLES IN RELATION TO CHRISTIANITY
At the very outset of inquiry into the origin and true character of Christianity we are brought face to face with the Supernatural.
Christianity professes to be a Divine Revelation of truths which the human intellect could not otherwise have discovered. It is not a form of religion developed by the wisdom of man and appealing to his reason, but a system miraculously communicated to the human race, the central doctrines of which are either superhuman or untenable. If the truths said to be revealed were either of an ordinary character or naturally attainable they would at once discredit the claim to a Divine origin.
No one could maintain that a system discoverable by Reason would be supernaturally communicated. The whole argument for Christianity turns upon the necessity of such a Revelation and the consequent probability that it would be made.
{2}
There is nothing singular, it may be remarked, in the claim of Christianity to be a direct Revelation from G.o.d. With the exception of the religions of Greece and Rome, which, however, also had their subsidiary supposition of divine inspiration, there has scarcely been any system of Religion which has not been proclaimed to the world as a direct divine communication. Long before Christianity claimed this character, the religions of India had antic.i.p.ated the idea. To quote the words of an accomplished scholar:--"According to the orthodox views of Indian theologians, not a single line of the Veda was the work of human authors. The whole Veda is in some way or other the work of the Deity; and even those who received it were not supposed to be ordinary mortals, but beings raised above the level of common humanity, and less liable, therefore, to error in the reception of revealed truth."(1) The same origin is claimed for the religion of Zoroaster, whose doctrines, beyond doubt, exercised great influence at least upon later Jewish theology, and whose Magian followers are appropriately introduced beside the cradle of Jesus, as the first to do honour to the birth of Christianity.
In the same way Mahomet announced his religion as directly communicated from heaven.
Christianity, however, as a religion professing to be divinely revealed, is not only supernatural in origin and doctrine, but its claim to acceptance is necessarily based upon supernatural evidence; for it is obvious that truths which require to be miraculously communicated do not come within the range of our intellect, and cannot, therefore, be intelligently received upon internal testimony. "And, certainly," says a recent able Bampton Lecturer, "if it was the will of G.o.d to give a revelation, there are
{3}
plain and obvious reasons for a.s.serting that miracles are necessary as the guarantee and voucher for that revelation. A revelation is, properly speaking, such only by virtue of telling us something which we could not know without it. But how do we know that that communication of what is undiscoverable by human reason is true? Our reason cannot prove the truth of it, for it is by the very supposition beyond our reason. There must be, then, some note or sign to certify to it and distinguish it as a true communication from G.o.d, which note can be nothing else than a miracle."(1) In another place the same Lecturer stigmatizes the belief of the Mahometan "as in its very principle irrational," because he accepts the account which Mahomet gave of himself, without supernatural evidence.(2) The belief of the Christian is contrasted with it as rational, "because the Christian believes in a supernatural dispensation upon the proper evidence of such a dispensation, viz., the miraculous."(3) Mahomet is reproached with having "an utterly barbarous idea of evidence, and a total miscalculation of the claims of reason,"
because he did not consider miraculous evidence necessary to attest a supernatural dispensation;" whereas the Gospel is adapted to perpetuity for this cause especially, with others, that it was founded upon a true calculation, and a foresight of the permanent need of evidence; our Lord admitting the inadequacy of His own mere word, and the necessity of a rational guarantee to His revelation of His own nature and commission."(4)
{4}
The spontaneous offer of miraculous evidence, indeed, has always been advanced as a special characteristic of Christianity, logically ent.i.tling it to acceptance in contradistinction to all other religions.
"It is an acknowledged historical fact," says Bishop Butler, "that Christianity offered itself to the world, and demanded to be received, upon the allegation, i. e,, as unbelievers would speak, upon the pretence, of miracles, publicly wrought to attest the truth of it in such an age;... and Christianity, including the dispensation of the Old Testament, seems distinguished by this from all other religions."(1)