An Essay In Aid Of A Grammar Of Assent Part 19

I will add the memorable words of the two great Apologists of the period:-

"Your cruelty," says Tertullian, "though each act be more refined than the last, doth profit you nothing. To our sect it is rather an inducement. We grow up in greater numbers, as often as you cut us down. The blood of the martyrs is their seed for the harvest."

Origen even uses the language of prophecy. To the objection of Celsus that Christianity from its principles would, if let alone, open the whole empire to the irruption of the barbarians, and the utter ruin of civilization, he replies, "If all Romans are such as we, then too the barbarians will draw near to the Word of G.o.d, and will become the most observant of the Law. And every worship shall come to nought, and that of the Christians alone obtain the mastery, for the Word is continually gaining possession of more and more souls."

One additional remark:-It was fitting that those mixed unlettered mult.i.tudes, who for three centuries had suffered and triumphed by virtue of the inward Vision of their Divine Lord, should be selected, as we know they were, in the fourth, to be the special champions of His Divinity and the victorious foes of its impugners, at a time when the civil power, which had found them too strong for its arms, attempted, by means of a portentous heresy in the high places of the Church, to rob them of that Truth which had all along been the principle of their strength.

10.

I have been forestalling all along the thought with which I shall close these considerations on the subject of Christianity; and necessarily forestalling it, because, it properly comes first, though the course which my argument has taken has not allowed me to introduce it in its natural place. Revelation begins where Natural Religion fails. The Religion of Nature is a mere inchoation, and needs a complement,-it can have but one complement, and that very complement is Christianity.

Natural Religion is based upon the sense of sin; it recognizes the disease, but it cannot find, it does but look out for the remedy. That remedy, both for guilt and for moral impotence, is found in the central doctrine of Revelation, the Mediation of Christ. I need not go into a subject so familiar to all men in a Christian country.

Thus it is that Christianity is the fulfilment of the promise made to Abraham, and of the Mosaic revelations; this is how it has been able from the first to occupy the world and gain a hold on every cla.s.s of human society to which its preachers reached; this is why the Roman power and the mult.i.tude of religions which it embraced could not stand against it; this is the secret of its sustained energy, and its never-flagging martyrdoms; this is how at present it is so mysteriously potent, in spite of the new and fearful adversaries which beset its path. It has with it that gift of staunching and healing the one deep wound of human nature, which avails more for its success than a full encyclopedia of scientific knowledge and a whole library of controversy, and therefore it must last while human nature lasts. It is a living truth which never can grow old.

Some persons speak of it as if it were a thing of history, with only indirect bearings upon modern times; I cannot allow that it is a mere historical religion. Certainly it has its foundations in past and glorious memories, but its power is in the present. It is no dreary matter of antiquarianism; we do not contemplate it in conclusions drawn from dumb doc.u.ments and dead events, but by faith exercised in ever-living objects, and by the appropriation and use of ever-recurring gifts.

Our communion with it is in the unseen, not in the obsolete. At this very day its rites and ordinances are continually eliciting the active interposition of that Omnipotence in which the Religion long ago began.

First and above all is the Holy Ma.s.s, in which He who once died for us upon the Cross, brings back and perpetuates, by His literal presence in it, that one and the same sacrifice which cannot be repeated. Next, there is the actual entrance of Himself, soul and body, and divinity, into the soul and body of every worshipper who comes to Him for the gift, a privilege more intimate than if we lived with Him during His long-past sojourn upon earth. And then, moreover, there is His personal abidance in our churches, raising earthly service into a foretaste of heaven. Such is the profession of Christianity, and, I repeat, its very divination of our needs is in itself a proof that it is really the supply of them.

Upon the doctrines which I have mentioned as central truths, others, as we all know, follow, which rule our personal conduct and course of life, and our social and civil relations. The promised Deliverer, the Expectation of the nations, has not done His work by halves. He has given us Saints and Angels for our protection. He has taught us how by our prayers and services to benefit our departed friends, and to keep up a memorial of ourselves when we are gone. He has created a visible hierarchy and a succession of sacraments, to be the channels of His mercies, and the Crucifix secures the thought of Him in every house and chamber. In all these ways He brings Himself before us. I am not here speaking of His gifts as gifts, but as memorials; not as what Christians know they convey, but in their visible character; and I say, that, as human nature itself is still in life and action as much as ever it was, so He too lives, to our imaginations, by His visible symbols, as if He were on earth, with a practical efficacy which even unbelievers cannot deny, to be the corrective of that nature, and its strength day by day, and that this power of perpetuating His Image, being altogether singular and special, and the prerogative of Him and Him alone, is a grand evidence how well He fulfils to this day that Sovereign Mission which, from the first beginning of the world's history, has been in prophecy a.s.signed to Him.

I cannot better ill.u.s.trate this argument than by recurring to a deep thought on the subject of Christianity, which has before now attracted the notice of philosophers and preachers,(55) as coming from the wonderful man who swayed the destinies of Europe in the first years of this century. It was an argument not unnatural in one who had that special pa.s.sion for human glory, which has been the incentive of so many heroic careers and of so many mighty revolutions in the history of the world. In the solitude of his imprisonment, and in the view of death, he is said to have expressed himself to the following effect:-

"I have been accustomed to put before me the examples of Alexander and Caesar, with the hope of rivalling their exploits, and living in the minds of men for ever. Yet, after all, in what sense does Caesar, in what sense does Alexander live? Who knows or cares anything about them? At best, nothing but their names is known; for who among the mult.i.tude of men, who hear or who utter their names, really knows anything about their lives or their deeds, or attaches to those names any definite idea? Nay, even their names do but flit up and down the world like ghosts, mentioned only on particular occasions, or from accidental a.s.sociations. Their chief home is the schoolroom; they have a foremost place in boys'

grammars and exercise-books; they are splendid examples for themes; they form writing-copies. So low is heroic Alexander fallen, so low is imperial Caesar, 'ut pueris placeant et declamatio fiant.'

"But, on the contrary" (he is reported to have continued), "there is just One Name in the whole world that lives; it is the Name of One who pa.s.sed His years in obscurity, and who died a malefactor's death. Eighteen hundred years have gone since that time, but still it has its hold upon the human mind. It has possessed the world, and it maintains possession. Amid the most varied nations, under the most diversified circ.u.mstances, in the most cultivated, in the rudest races and intellects, in all cla.s.ses of society, the Owner of that great Name reigns. High and low, rich and poor, acknowledge Him. Millions of souls are conversing with Him, are venturing on His word, are looking for His presence. Palaces, sumptuous, innumerable, are raised to His honour; His image, as in the hour of his deepest humiliation, is triumphantly displayed in the proud city, in the open country, in the corners of streets, on the tops of mountains. It sanctifies the ancestral hall, the closet, and the bedchamber; it is the subject for the exercise of the highest genius in the imitative arts. It is worn next the heart in life; it is held before the failing eyes in death. Here, then, is One who is _not_ a mere name, who is not a mere fiction, who is a reality. He is dead and gone, but still He lives,-lives as the living, energetic thought of successive generations, as the awful motive-power of a thousand great events. He has done without effort what others with life-long struggles have not done. Can He be less than Divine? Who is He but the Creator Himself; who is sovereign over His own works, towards whom our eyes and hearts turn instinctively, because He is our Father and our G.o.d?(56)"

Here I end my specimens, among the many which might be given, of the arguments adducible for Christianity. I have dwelt upon them, in order to show how I would apply the principles of this Essay to the proof of its divine origin. Christianity is addressed, both as regards its evidences and its contents, to minds which are in the normal condition of human nature, as believing in G.o.d and in a future judgment. Such minds it addresses both through the intellect and through the imagination; creating a cert.i.tude of its truth by arguments too various for enumeration, too personal and deep for words, too powerful and concurrent for refutation.

Nor need reason come first and faith second (though this is the logical order), but one and the same teaching is in different aspects both object and proof, and elicits one complex act both of inference and of a.s.sent. It speaks to us one by one, and it is received by us one by one, as the counterpart, so to say, of ourselves, and is real as we are real.

In the sacred words of its Divine Author and Object concerning Himself, "I am the Good Shepherd, and I know mine, and Mine know Me. My sheep hear My voice, and I know them, and they follow Me. And I give them everlasting life, and they shall never perish; and no man shall pluck them out of My hand."

NOTE.

1. On the first publication of this volume, a Correspondent did me the favour of marking for me a list of pa.s.sages in Chillingworth's celebrated work, besides that which I had myself quoted, in which the argument was more or less brought forward, on which I have animadverted in ch. vii. -- 2, p. 226. He did this with the purpose of showing, that Chillingworth's meaning, when carefully inquired into, would be found to be in substantial agreement with the distinction I had myself made between infallibility and cert.i.tude; those inaccuracies of language into which he fell, being necessarily involved in the _argumentum ad hominem_, which he was urging upon his opponent, or being the accidental result of the peculiar character of his intellect, which, while full of ideas, was wanting in the calmness and caution which are conspicuous in Bishop Butler. Others more familiar with Chillingworth than I am must decide on this point; but I can have no indisposition to accept an explanation, which deprives controversialists of this day of the authority of a vigorous and acute mind in their use of an argument, which is certainly founded on a great confusion of thought.

I subjoin the references with which my Correspondent has supplied me:-

(1.) Pa.s.sages tending to show an agreement of Chillingworth's opinion on the distinction between cert.i.tude and infallibility with that laid down in the foregoing essay:-

1. "Religion of Protestants," ch. ii. -- 121 (vol. i. p. 243, Oxf.

ed. 1838), "For may not a private man," &c.

2. _Ibid._ -- 152 (p. 265). The last sentence, however, after "when they thought they dreamt," is a fall into the error which he had been exposing.

3. _Ibid._ -- 160 (p. 275).

4. Ch. iii. -- 26 (p. 332), "Neither is your argument," &c.

5. _Ibid._ -- 36 (p. 346).

6. _Ibid._ -- 50 (p. 363), "That Abraham," &c.

7. Ch. v. -- 63 (vol ii. p. 215).

8. _Ibid._ -- 107 (p. 265).

9. Ch vii. -- 13 (p. 452). _Vide_ also vol. i. pp. 115, 121, 196, 236, 242, 411.

(2.) Pa.s.sages inconsistent with the above:-

1. Ch. ii. -- 25 (vol. i. p. 177). _An argumentum ad hominem._

2. _Ibid._ -- 28 (p. 180).

3. _Ibid._ -- 45 (p. 189). _An argumentum ad hominem._

4. _Ibid._ -- 149 (p. 263). _An argumentum ad hominem._

5. _Ibid._ -- 154 (p. 267). Quoted in the text, p. 226.

6. Ch. v. -- 45 (vol. ii. p. 391). He is arguing on his opponent's principles.

2. Also, I have to express my obligation to another Correspondent, who called my attention to a pa.s.sage of Hooker ("Eccles. Pol." ii. 7) beginning "An earnest desire," &c., which seemed to antic.i.p.ate the doctrine of Locke about cert.i.tude. It is so difficult to be sure of the meaning of a writer whose style is so foreign to that of our own times, that I am shy of attempting to turn this pa.s.sage into categorical statements. Else, I should ask, does not Hooker here a.s.sume the absolute certainty of the inspiration and divine authority of Scripture, and believe its teaching as the very truth unconditionally and without any admixture of doubt? Yet what had he but probable evidence as a warrant for such a view of it? Again, did he receive the Athanasian Creed on any logical demonstration that its articles were in Scripture? Yet he felt himself able without any misgiving to say aloud in the congregation, "Which faith except every one do keep whole and undefiled, _without doubt_ he shall perish everlastingly." In truth it is the happy inconsistency of his school to be more orthodox in their conclusions than in their premisses; to be sceptics in their paper theories, and believers in their own persons.

3. Also, a friend sends me word, as regards the controversy on the various readings of Shakespeare to which I have referred (_supra_, ch. viii. --1, p. 271) in ill.u.s.tration of the shortcomings of Formal Inference, that, since the date of the article in the magazine, of which I have there availed myself, the verdict of critics has been unfavourable to the authority and value of the Annotated Copy, discovered twenty years ago. I may add, that, since my first edition, I have had the pleasure of reading Dr. Ingleby's interesting dissertation on the "Traces of the Authorship of the Works attributed to Shakespeare."

FOOTNOTES

1 "The Oxford Spy," 1818; by J. S. Boone, p. 107.