Probabilities Part 3

On the whole, the miracle was very plain, very comprehensible, and very probable. It had good cause: for Canaan felt more confidence in the protection of his great and glorious Baal, than stiff-necked Judah in his barely-seen divinity: and surely it was wise to vindicate the true but invisible G.o.d by the humiliation of the false and far-seen idol.

This would const.i.tute to all nations the quickly-rumoured proof that Jehovah of the Israelites was G.o.d in heaven above as well as on the earth beneath. And, considering the peculiar idolatries of Canaan, it seems to me that no miracle could have been better placed and better timed--in other words, anteriorly more probable--than the command of obedience to the sun and to the moon. I suppose that few persons who read this book will be unaware, that the circ.u.mstance is alluded to as well in that honest heathen, old Herodotus, as in the learned Jew Josephus. The volumes are not near me for reference to quotations: but such is fact: it will be found in Herodotus, about the middle of Euterpe, connected with an allusion to the a.n.a.logous case of Hezekiah.

No miracles, on the whole (to take one after-view of the matter), could have been better tested: for two armies (not to mention all surrounding countries) must have seen it plainly and clearly: if then it had never occurred, what a very needless exposure of the falsity of the Jewish Scriptures! These were open, published writings, accessible to all: Cyrus and Darius and Alexander read them, and Ethiopian eunuchs; Parthians, Medes, and Elamites, with all other nations of the earth, had free access to those records. Only imagine if some recent history of England, Adolphus's, or Stebbing's, contained an account of a certain day in George the Fourth's reign having had twenty-four hour's daylight instead of the usual admixture; could the intolerable falsehood last a minute? Such a placard would be torn away from the records of the land the moment a rash hand had fixed it there. But, if the matter were fact, how could any historian neglect it?--In one sense, the very improbability of such a marvel being recorded, argues the probability of it having actually occurred.

Much more might here be added: but our errand is accomplished, if any stumbling-block had been thus easily removed from some erring thinker's path. Surely, we have given him some reason for faith's due acceptance of Joshua's miracle.

THE INCARNATION.

In touching some of the probabilities of our blessed Lord's career, it would be difficult to introduce and ill.u.s.trate the subject better, than by the following anecdote. Whence it is derived, has escaped my memory; but I have a floating notion that it is told of Socrates in Xenophon or Plato. At any rate, by way of giving fixity thereto and picturesqueness, let us here report the story as of the Athenian Solomon:

Surrounded by his pupils, the great heathen Reasoner was being questioned and answering questions: in particular respecting the probability that the universal G.o.d would be revealed to his creatures.

"What a glorious King would he appear!" said one, possibly the brilliant Alcibiades: "What a form of surpa.s.sing beauty!" said another, not unlikely the softer Crito. "Not so, my children," answered Socrates.

"Kings and the beautiful are few, and the G.o.d, if he came on earth as an exemplar, would in shape and station be like the greater number."

"Indeed, Master? then how should he fail of being made a King of men, for his goodness, and his majesty, and wisdom?" "Alas! my children," was pure Reason's just rejoinder, "[Greek: oi pleiones kakoi], most men are so wicked that they would hate his purity, despise his wisdom, and as for his majesty, they could not truly see it. They might indeed admire for a time, but thereafter (if the G.o.d allowed it), they would even hunt and persecute and kill him." "Kill him!" exclaimed the eager group of listeners; "kill Him? how should they, how could they, how dare they kill G.o.d?" "I did not say, kill G.o.d," would have been wise Socrates's reply, "for G.o.d existeth ever: but men in enmity and envy might even be allowed to kill that human form wherein G.o.d walked for an ensample. That they could, were G.o.d's humility: that they should, were their own malice: that they dared, were their own grievous sin and peril of destruction. Yea," went on the keen-eyed sage, "men would slay him by some disgraceful death, some lingering, open, and cruel death, even such as the death of slaves!"--Now slaves, when convicted of capital crime, were always crucified.

Whatever be thought of the genuineness of the anecdote, its uses are the same to us. Reason might have arrived at the salient points of Christ's career, and at His crucifixion!

I will add another topic: How should the G.o.d on earth arrive there? We have shown that His form would probably be such as man's; but was he to descend bodily from the atmosphere at the age of full-grown perfection, or to rise up out of the ground with earthquakes and fire, or to appear on a sudden in the midst of the market-place, or to come with legions of his heavenly host to visit his Temple? There was a wiser way than these, more reasonable, probable, and useful. Man required an exemplar for every stage of his existence up to the perfection of his frame. The infant, and the child, and the youth, would all desire the human-G.o.d to understand their eras; they would all, if generous and such as he would love, long to feel that He has sympathy with them in every early trial, as in every later grief. Moreover, the G.o.d coming down with supernatural glories or terrors would be a needless expense of ostentatious power.

He, whose advent is intended for the encouragement of men to exercise their reason and their conscience; whose exhortation is "he that hath ears to hear, let him hear;" that pure Being, who is the chief preacher of Humility, and the great teacher of man's responsible condition--surely, he would hardly come in any way astoundingly miraculous, addressing his advent not to faith, but to sight, and challenging the impossibility of unbelief by a galaxy of spiritual wonders. Yet, if He is to come at all--and a word or two of this hereafter--it must be either in some such strange way; or in the usual human way; or in a just admixture of both. As the first is needlessly overwhelming to the responsible state of man, so the second is needlessly derogatory to the pure essence of G.o.d; and the third idea would seem to be most probable. Let us guess it out. Why should not this highest Object of faith and this lowest Subject of obedience be born, seemingly by human means, but really by divine? Why should there not be found some unspotted holy virgin, betrothed to a just man and soon to be his wife, who, by the creative power of Divinity, should miraculously conceive the shape divine, which G.o.d himself resolved to dwell in? Why should she not come of a lineage and family which for centuries before had held such expectation? Why should not the just man, her affianced, who had never known her yet, being warned of G.o.d in a dream of this strange, immaculate conception, "fear not to take unto him Mary his wife," lest the unbelieving world should breathe slander on her purity, albeit he should really know her not until after the Holy Birth. There is nothing unreasonable here; every step is previously credible: and invention's self would be puzzled to devise a better scheme. The Virgin-born would thus be a link between G.o.d and man, the great Mediator: his natures would fulfil every condition required of their double and their intimate conjunction. He would have arrived at humanity without its gross beginnings, and have veiled his G.o.dhead for a while in a pure though mortal tenement. He would have partic.i.p.ated in all the tenderness of woman's nature, and thus have reached the keenest sensibilities of men.

Themes such as these are inexhaustible: and I am perpetually conscious of so much left unsaid, that at every section I seem to have said next to nothing. Nevertheless, let it go; the good seed yet shall germinate.

"Cast thy bread upon the waters, and thou shall find it after many days."

It may to some minds be a desideratum, to allude to the anterior probability that G.o.d should come in the flesh. Much of this has been antic.i.p.ated under the head of Visible Deity and elsewhere; as this treatise is so short, one may reasonably expect every reader to take it in regular course. For additional considerations: the Benevolent Maker would hardly leave his creatures to perish, without one word of warning or one gleam of knowledge. The question of the Bible is considered further on: but exclusively of written rules and dogmas, it was likely that Our Father should commission chosen servants of his own, orally to teach and admonish; because it would be in accordance with man's reasonable nature, that he should best and easiest learn from the teaching his brethren. So then, after all lesser amba.s.sadors had failed, it was to be expected that He should send the highest one of all, saying, "They will reverence my Son." We know that this really did occur by innumerable proofs, and wonderful signs posterior: and now, after the event, we discern it to have been anteriorly probable.

It was also probable in another light. This world is a world of incarnations; nothing has a real and potential existence, which is not embodied in some form. A theory is nothing; if no personal philosopher, no sect, or school of learners, takes it up. An opinion is mere air; without the mult.i.tude to give it all the force of a mighty wind. An idea is mere spiritual light; if unclad in deeds, or in words written or spoken. So, also, of the G.o.dhead: He would be like all these. He would pervade words spoken, as by prophets or preachers: He would include words written, as in the Bible: He would influence crowds with spirit-stirring sentiments: He would embody the theory of all things in one simple, philosophic form. As this material world is const.i.tuted, G.o.d could not reveal himself at all, excepting by the aid of matter. I mean; even granting that He spiritually inspired a prophet, still the man was necessary: he becomes an inspired man; not mere inspiration. So, also, of a book; which is the written labour of inspired men. There is no doing without the Humanity of G.o.d, so far as this world is concerned, any more than His Deity can be dispensed with, regarding the worlds beyond worlds, and the ages of ages, and the dread for ever and ever.

MAHOMETANISM.

It seems expedient that, in one or two instances, I should attempt the ill.u.s.tration of this rule of probability in matters beyond the Bible. As very fair ones, take Mahometanism and Romanism. And first of the former.

At the commencement of the seventh century, or a little previously to that era, we know that a fierce religion sprang up, promulgated by a false prophet. I wish briefly to show that this was antecedently to have been expected.

In a moral point of view, the Christian world, torn by all manner of schisms, and polluted by all sorts of heresies, had earned for the human race, whether accepting the gospel or refusing it, some signal and extensive punishment at the hands of Him, who is the Great Retributor as well as the Munificent Rewarder. In a physical point of view, the civilized kingdoms of the earth had become stagnant, arguing that corrupt and poisonous calm which is the herald of a coming tempest. The heat of a true religion had cooled down into lukewarm disputations about nothings, scholastical and casuistic figments; whilst at the same time the prevalence of peaceful doctrines had amalgamated all cla.s.ses into a luxurious indolence. Pa.s.sionate Man is not to be so satisfied; and the time was fully come for the rise of some fierce spirit, who should change the tinsel theology of the crucifix for the iron religion of the sword: who should blow in the ears of the slumbering West the shrill war-blast of Eastern fervencies; who should exchange the dull rewards of canonization due to penance, or an after-life voluntary humiliation under pseudo-saints and angels, for the human and comprehensible joys of animal appet.i.te and military glory: who should enlist under his banner all the frantic zeal, all the pent-up licentiousness, all the heart-burning hatreds of mankind, stifled either by a positive barbarism, or the incense-laden cloud of a scarcely-masked idolatry.

Thus, and then, was likely to arise a bold and self-confiding hero, leaning on his own sword: a man of dark sentences, who, by judiciously pilfering from this quarter and from that shreds of truth to jewel his black vestments of error, and by openly proclaiming that Oneness of the object of all worship which besotted Christendom had then, from undue reverence to saints and martyrs, virgins and archangels, well nigh forgotten; a man who, by pandering to human pa.s.sions and setting wide as virtue's avenue the flower-tricked gates of vice; should thus, like Lucifer before him, in a comet-like career of victory, sweep the startled firmament of earth, and drag to his erratic orbit the stars of heaven from their courses.

Mahomet; his humble beginnings; his iron perseverance under early probable checks; his blind, yet not all unsublime, dependence on fatality; his ruthless, yet not all undeserved, infliction of fire and sword upon the cowering coward race that filled the western world;--these, and all whatever else besides attended his train of triumphs, and all whatever besides has lasted among Moors, and Arabs, and Turks, and Asiatics, even to this our day--const.i.tute to a thinking mind (and it seems not without cause) another antecedent probability.

Let the scoffer about Mahomet's success, and the admirer of his hotchpot Koran; let him to whom it is a stumbling-block that error (if indeed, quoth he, it be more erroneous than what Christendom counts truth) should have had such free course and been glorified, while so-called Truth, _pede claudo_, has limped on even as now cautiously and ingloriously through the well-suspicious world; let him who thinks he sees in Mahomet's success an answer to the foolish argument of some, who test the truth of Christianity by its Gentile triumphs; let him ponder these things. Reason, the G.o.d of his idolatry, might, with an archangel's ken, have prophesied some Mahomet's career: and, so far from such being in the nature of any objection to Faith, the idea thus thrown out, well-mused upon, will be seen to lend Faith an aid in the way of previous likelihood.

"There is one G.o.d, and Mahomet is his prophet!" How admirably calculated such a war-cry would be for the circ.u.mstances of the seventh century.

The simple sublimity of Oneness, as opposed to school-theology and catholic demons: the glitter of barbaric pomp, instead of tame observances: the flashing scimetar of ambition to supersede the cross: a turban aigretted with jewels for the twisted wreath of thorns. As human nature is, and especially in that time was, nothing was more expectable (even if prophetic records had not taught it), than the rise and progress of that great False Prophet, whose waving crescent even now blights the third part of earth.

ROMANISM.

We all know how easy it is to prophesy after the event: but it would be uncandid and untrue to confound this remark with another, cousin-germane to it; to wit: how easy it is to discern of any event, after it has happened, whether or not it were antecedently likely. When the race is over, and the best horse has won (or by clever jockey-management, the worst), how obviously could any gentleman on the turf, now in possession of particulars, have seen the event to have been so probable, that he would have staked all upon its issue.

Carry out this familiar idea; which, as human nature goes, is none the weaker as to ill.u.s.tration, because it is built upon the rule "_parvis componere magna_." Let us sketch a line or two of that great fore-shadowing cartoon, the probabilities of Romanism.

That our blessed Master, even in His state as man, beheld its evil characteristics looming on the future, seems likely not alone from both His human keenness and His divine omniscience, but from here and there a hint dropped in his biography. Why should He, on several occasions, have seemed, I will say with some apparent sharpness, to have rebuked His virgin mother.--"Woman, what have I to do with thee?"--"Who are my mother and my brethren?"--"Yea--More blessed than the womb which bare me, and the paps that I have sucked, is the humblest of my true disciples." Let no one misunderstand me: full well I know the just explanations which palliate such pa.s.sages; and the love stronger than death which beat in that Filial heart. But, take the phrases as they stand; and do they not in reason const.i.tute some warning and some prophecy that men should idolize the mother? Nothing, in fact, was more likely than that a just human reverence to the most favoured among women should have increased into her admiring worship: until the humble and holy Mary, with the sword of human anguish at her heart, should become exaggerated and idealized into Mother of G.o.d--instead of Jesus's human matrix, Queen of heaven, instead of a ransomed soul herself, the joy of angels--in lieu of their lowly fellow-worshipper, and the Rapture of the blessed--thus dethroning the Almighty.

Take a second instance: why should Peter, the most loving, most generous, most devoted of them all, have been singled out from among the twelve--with a "Get thee behind me, Satan?"--it really had a harsh appearance; if it were not that, prophetically speaking, and not personally, he was set in the same category with Judas, the "one who was a devil." I know the glosses, and the contexts, and the whole amount of it. Folios have been written, and may be written again, to disprove the text; but the more words, the less sense: it stands, a record graven in the Rock; that same Petra, whereon, as firm and faithful found, our Lord Jesus built his early Church: it stands, a mark indelibly burnt into that hand, to whom were intrusted, not more specially than to any other of the saintly sent, the keys of the kingdom of heaven: it stands, along with the same Peter's deep and terrible apostacy, a living witness against some future Church, who should set up this same Peter as the Jupiter of their Pantheon: who should positively be idolizing now an image christened Peter, which did duty two thousand years ago as a statue of Libyan Jove! But even this glaring compromise was a matter probable, with the data of human ambitions, and a rotten Christianity.

Examples such as these might well be multiplied: bear with a word or two more, remembering always that the half is not said which might be said in proof; nor in answering the heap of frivolous objections.

Why, unless relics and pseudo-sacred clothes were to be prophetically humbled into their own mere dust and nothing-worthiness, why should the rude Roman soldiery have been suffered to cast lots for that vestment, which, if ever spiritual holiness could have been infused into mere matter, must indeed have remained a relic worthy of undoubted worship?

It was warm with the Animal heat of the Man inhabited by G.o.d: it was half worn out in the service of His humble travels, and had even, on many occasions, been the road by which virtue had gone out; not of it, but of Him. What! was this wonderful robe to work no miracles? was it not to be regarded as a sort of outpost of the being who was Human-G.o.d?

Had it no essential sacredness, no _noli-me-tangere_ quality of shining away the gambler's covetous glance, of withering his rude and venturous hand, or of poisoning, like some Nessus' shirt, the lewd ruffian who might soon thereafter wear it? Not in the least. This woven web, to which a corrupted state of feeling on religion would have raised cathedrals as its palaces, with singing men and singing women, and singing eunuchs too, to celebrate its virtues; this coa.r.s.e cloth of some poor weaver's, working down by the sea of Galilee or in some lane of Zion, was still to remain, and be a mere unglorified, economical, useful garment. Far from testifying to its own internal mightiness, it probably was soon sold by the fortunate Roman die-thrower to a second-hand shop of the Jewish metropolis; and so descended from beggar to beggar till it was clean worn out. We never hear that, however easy of access so inestimable relic might then have been considered, any one of the numerous disciples, in the fervour of their earliest zeal, threw away one thought for its redemption. Is it not strange that no St. Helena was at hand to conserve such a desirable invention? Why is there no St.

Vestment to keep in countenance a St. Sepulchre and a St. Cross? The poor cloth, in primitive times, really was despised. We know well enough what happened afterwards about handkerchiefs imbued with miraculous properties from holy Paul's body for the nonce: but this is an inferior question, and the matter was temporary; the superior case is proved, and besides the rule _omne majus continet in se minus_ there are differences quite intelligible between the cases, whereabout our time would be less profitably employed than in pa.s.sing on and leaving them unquestioned.

Suffice it to say, that "G.o.d worked those special miracles," and not the unconscious "handkerchiefs or ap.r.o.ns." "Te Deum laudamus!" is Protestantism's cry; "Sudaria laudemus!" would swell the Papal choirs.

Let such considerations as these then are in sample serve to show how evidently one might prove from anterior circ.u.mstances, (and the canon of Scripture is an anterior circ.u.mstance,) the probability of the rise and progress of the Roman heresies. And if any one should ask, how was such a system more likely to arise under a Gentile rather than a Jewish theocracy? why was a St. Paul, or a St. Peter, or a St. Dunstan, or a St. Gengulphus, more previously expectable than a St. Abraham, a St.

David, a St. Elisha, or a St. Gehazi? I answer, from the idea of idolatry, so adapted to the Gentile mind, and so abhorrent from the Jewish. Martyred Abel, however well respected, has never reached the honours of a niche beside the altar. Jephtha's daughter, for all her mourned virginity, was never paraded, (that I wot of,) for any other than a much-to-be-lamented damsel. Who ever asked, in those old times, the mediation of St. Enoch? Where were the offerings, in jewels or in gold, to propitiate that undoubted man of G.o.d and denizen of heaven, St.

Moses? what prows, in wax, of vessels saved from shipwreck, hung about the dripping fane of Jonah? and where was, in the olden time, that wretched and insensate being, calling himself rational and G.o.dly, who had ventured to solicit the good services of Isaiah as his intercessor, or to plead the merits of St. Ezekiel as the make-weight for his sins?

It was just this, and reasonably to have been expected; for when the Jew brought in his religion, he demolished every false G.o.d, broke their images, slew their priests, and burnt their groves with fire. But, when a worldly Christianity came to be in vogue, when emperors adorned their banners with the cross, and the poor fishermen of Galilee, (in their portly representatives,) came to be encrusted with gems, and rustling with seric silk; then was made that fatal compromise; then it was likely to have been made, which has lasted even until now: a compromise which, newly baptizing the d.a.m.ned idols of the heathen, keeps yet St. Bacchus and St. Venus, St. Mars and St. Apollo, perched in sobered robes upon the so-called Christian altar; which yet pays divine honours to an ancyle or a rusty nail; to the black stones at Delphi, or the gold-shrined bones at Aix; which yet sanctifies the chickens of the capitol, or the c.o.c.k that startled Peter; which yet lets a wealthy sinner, by his gold, bribe the winking Pythoness, or buy dispensing clauses from "the Lord our G.o.d, the Pope."

There is yet a swarm of other notions pressing on the mind, which tend to prove that Popery might have been antic.i.p.ated. Take this view. The religion of Christ is holy, self-denying; not of this world's praise, and ending with the terrible sanction of eternity for good or evil: it sets up G.o.d alone supreme, and cuts down creature-merit to a point perpetually diminishing; for the longer he does well, the more he owes to the grace which enabled him to do it.

Now, man's nature is, as we know, diametrically opposite to all this: and unable to escape from the conviction of Christian truth in some sense, he would bend his shrewd invention to the attempt of warping that stern truth to shapes more consistent with his idiosyncrasies. A religious plan might be expected, which, in lieu of a difficult, holy spirituality, should exact easy, mere observances; to say a thousand Paters with the tongue, instead of one "Our Father," from the heart; to exact genuflections by the score, but not a single prostration of the spirit; to write the cross in water on the forehead often-times, but never once to bear its mystic weight upon the shoulder. In spite of self-denial, cleverly kept in sight by means of eggs, and pulse, and hair-cloth, to pamper the deluded flesh with many a carnal holiday; in contravention of a kingdom not of this world, boldly to usurp the temporal dominion of it all: instead of the overwhelming incomprehensibility of an eternal doom, to comfort the worst with false a.s.surance of a purgatory longer or shorter; that after all, vice may be burnt out; and who knows but that gold, buying up the prayers and superfluous righteousness of others, may not make the fiery ordeal an easy one? In lieu of a G.o.d brought near to his creatures, infinite purity in contact with the grossest sin, as the good Physician loveth; how sage it seemed to stock the immeasurable distance with intermediate numia, cycle on epicycle, arc on arc, priest and bishop and pope, and martyr, and virgin, and saint, and angel, all in their stations, at due interval soliciting G.o.d to be (as if His blessed Majesty were not so of Himself!) the sinner's friend. How comfortable this to man's sweet estimation of his own petty penances; how glorifying to those "filthy rags," his so-called righteousness: how apt to build up the hierarchist power; how seemingly a.n.a.logous with man's experience here, where clerks lay the case before commissioners, and commissioners before the government, and the government before the sovereign.

All this was entirely expectable: and I can conceive that a deep Reasoner among the first apostles, even without such supernal light as "the Spirit speaking expressly," might have so calculated on the probabilities to come, as to have written, long ago, words akin to these: "In the latter times some shall depart from the faith, giving heed to seductive doctrines, and fanciful notions about intermediate deities, ([Greek: daimonion],) perverting truth by hypocritical departures from it, searing conscience against its own cravings after spiritual holiness, forbidding marriage, (to invent another virtue,) and commanding abstinence from G.o.d's good gifts, as a means of building up a creature-merit by voluntary humiliation." At the likelihood that such "profane and old wives' fables" should thereafter have arisen, might Paul without a miracle have possibly arrived.

Yet again: take another view. The Religion of Christ, though intended to be universal in some better era of this groaning earth, was, until that era cometh, meant and contrived for any thing rather than a Catholicity. True, the Church is so far Catholic that it numbers of its blessed company men of every clime and every age, from righteous Abel down to the last dear babe christened yester-morning; true, the commission is "to all nations, teaching them:" but, what mean the simultaneous and easily reconciled expressions--come out from among them, little flock, gathered out of the Gentiles, a peculiar people, a church militant, and not triumphant, here on earth? Thus shortly of a word much misinterpreted: let us now see what the Romanist does, what, (on human principles,) he would be probable to do, with this discriminating religion. He, chiefly for temporal gains, would make it as expansive as possible: there should be room at that table for every guest, whether wedding-garmented or not; there would be sauces in that poisonous feast, fitted to every palate. For the cold, ascetical mind, a cell and a scourge, and a record kept of starving fancies as calling them ecstatic visions vouchsafed by some old Stylite to bless his favoured worshipper; for the painted demirep of fashionable life, there would be a pretty pocket-idol, and the snug confessional well tenanted by a not unsympathizing father; for the pure girl, blighted in her heart's first love, the papist would afford that seemingly merciful refuge, that calm and musical and gentle place, the irrevocable nunnery; a place, for all its calmness, and its music, and its gentle reputations, soon to be abhorred of that poor child as a living tomb, the extinguisher of all life's aims, all its duties, uses and delights: for the bandit, a tythe of the traveller's gold would avail to pay away the murder, and earn for him a heap of merits kept within the cash-box: the educated, high-born and finely-moulded mind might be well amused with architecture, painting, carving, sweet odours, and the most wondrous music that has ever cheated man, even while he offers up his easy adorations, and departs, equally complacent at the choral remedies as at the priestly absolution; while, for those good few, the truly pious and enlightened children of Rome, who mourn the corruptions of their church, and explain away, with trembling tongue, her obvious errors and idolatries, for these the wily scheme, so probable, devised an undoubted ma.s.s of truth to be left among the rubbish. True doctrines, justly held by true martyrs and true saints, holy men of G.o.d who have died in that communion; ordinances and an existence which creep up, (heedless of corruption though,) step by step, through past antiquity, to the very feet of the Founder; keen casuists, competent to prove any point of conscience or objection, and that indisputably, for they climax all by the high authority of Popes and councils that cannot be deceived: pious treatises and manuals, verily of flaming heat, for they mingle the yearnings of a constrained celibacy with the fervencies of worship and the cravings after G.o.d. Yes, there is meat here for every human mouth; only that, alas for men! the meat is that which perisheth, and not endureth unto everlasting life. Rome, thou wert sagely schemed; and if Lucifer devised thee not for the various appetencies of poor, deceivable, Catholic Man, verily it were pity, for thou art worthy of his handiwork. All things to all men, in any sense but the right, signifies nothing to anybody: in the sense of falsehoods, take the former for thy motto; in that of single truth, in its intensity, the latter.

Let not then the accident--the probable accident--of the Italian superst.i.tion place any hindrance in the way of one whose mind is all at sea because of its existence. What, O man with a soul, is all the world else to thee? Christianity, whatever be its broad way of pretences, is but in reality a narrow path: be satisfied with the day of small things, stagger not at the inconsistencies, conflicting words, and hateful strifes of those who say they are Christians, but "are not, but are of the synagogue of Satan." Judge truth, neither by her foes nor by her friends but by herself. There was one who said (and I never heard that any writer, from Julian to Hobbes, ever disputed his human truth or wisdom) "Needs must that offences come; but wo be to that man by whom the offence cometh. If they come, be not shaken in faith: lo, I have told you before. And if others fall away, or do ought else than my bidding, what is that to thee? follow thou ME."

THE BIBLE.

Whilst I attempt to show, as now I desire to do, that the Bible should be just the book it is, from considerations of anterior probability, I must expand the subject a little; dividing it, first, into the likelihood of a revelation at all; and secondly, into that of its expectable form and character.

The first likelihood has its birth in the just Benevolence of our heavenly Father, who without dispute never leaves his rational creatures unaided by some sort of guiding light, some manifestation of himself so needful to their happiness, some sure word of consolation in sorrow, or of brighter hope in persecution. That it must have been thus an _a priori_ probability, has been all along proved by the innumerable pretences of the kind so constant up and down the world: no nation ever existed in any age or country, whose seers and wise men of whatever name have not been believed to hold commerce with the G.o.dhead. We may judge from this, how probable it must ever have been held. The Sages of old Greece were sure of it from reason: and not less sure from accepted superst.i.tion those who reverenced the Brahmin, or the priest of Heliopolis, or the medicine-man among the Rocky Mountains, or the Llama of old Mexico. I know that our ignorance of some among the most brutalized species of mankind, as the Bushmen in Caffraria, and the tribes of New South Wales, has failed to find among their rites any thing akin to religion: but what may we not yet have to learn of good even about such poor outcasts? how shall we prove this negative? For aught we know, their superst.i.tions at the heart may be as deep and as deceitful as in others; and, even on the contrary side, the exception proves the rule: the rule that every people concluded a revelation so likely, that they have one and all contrived it for themselves.