The Eclipse of Faith Part 21

"But would not you also reject it, upon the same principle?"

"Of course I should, if the principle be true; but ah! my friend, pardon me for acknowledging my infirmities; my miserable scepticism tosses me to and fro. I have not your strength of will; and I fear that the rejection in such a case would cost me many qualms and doubts. Such is the infirmity of our nature, and so much may be said on all sides! And I fear that I should be more likely to have these uneasy thoughts, inasmuch as I fancy I see a difficult dilemma (I but now referred to it), which would be proposed to us by some keen-sighted opponent,--I say not with justice,--who would endeavor to show that we had abandoned our principle in the very attempt to maintain it; that the bow from which we were about to launch so fatal an arrow at the enemy had broken in our hands, and left us defenceless."

"What dilemma do you refer to?" said Fellowes.

"I think such an adversary might perhaps say: 'That same uniform experience on which you justify the rejection of all miracles,--does it extend only to one part of nature, to the physical and material only, or to the mental and spiritual also?' In other words, if there were such things as miracles at all, might there be miracles in connection with mind as well as in connection with matter? What would you say?"

"What can I say, but what Hume himself says, so truly and so beautifully, in his essay on 'Necessary Connection,' and 'On Liberty and Necessity'; namely, that there is a uniformity in both the moral and physical world, and that nature does not transgress certain limits in either the one or the other'? You must remember that he says so?"

"I do," said Harrington. "Now, I am afraid our astute adversary would say that such a complication of false testimony as we have supposed would itself be a flagrant violation of the established series of sequences, on which, as applied to the physical world, we justify the rejection of all miracles; that we have got rid of a miracle by admitting a miracle; and that our uniform experience has broken down with us."

"But again I say, there never was such a case of testimony,"

urged Fellowes.

"I wish this could help us; but it plainly will not; because we have concluded that, if there were such testimony, we must believe it false, and therefore should admit that the miracle of its falsehood was, in that case, necessary to be believed; not to say that there has been, in the opinion of millions, testimony often given to miracles, which, if false, does imply that the laws of human nature must have been turned topsy-turvy,--and I, for my part, know not how to disprove it.

If, in such cases, the testimony, the falsity of which would be a miracle, is not to be rejected, then we must admit that the miracle which it supports is true. I must leave it there." said Harrington, with an air of comic resignation; "I cannot answer for any thing except that you may reject both miracles alternatively, if that will be any comfort to you, without being able to disbelieve simultaneously. If you believe the testimony false, you must believe the alleged miracle false; but you will have then the moral miracle to believe. If you believe the testimony true, you will then believe the physical miracle true. Perhaps the best way will be to believe both alternately in rapid succession; and you will then hardly perceive the difficulty at all!"

There was here a brief pause. Harrington suddenly resumed. "These are very perplexing considerations. One thing, I confess, has often puzzled me much; and that is,--what should we do, in what state of mind should we be, if we did see a miracle?"

"Of what use is the discussion of such a particular case, when you know it is impossible that we should ever see it realized?" replied Fellowes.

"Of course it is; just as it is impossible that we should ever see levers perfectly inflexible, or cords perfectly flexible. Nevertheless, it is perfectly possible to entertain such a hypothetical case, and to reason with great conclusiveness on the consequences of such a supposition; and in the same way we can imagine that we have seen a miracle; and what then?"

"Why, if we were to see one, of course seeing is believing. We must give up our principle," said Fellowes, laughing.

"Do you think so? I think we should be very foolish then. How can we be sure that we have seen it? Can it appeal to any thing stronger than senses, and have not our senses often beguiled us?" Must we not rather abide by that general induction from the evidence to which our ordinary experience points us? In other words, ought we not to adhere to the great principle we have already laid down, that a miracle is impossible?"

"But, according to this, if we err in that principle, and G.o.d were to work a miracle for the very purpose of convincing us, it would be impossible for him to attain his purpose."

"I think it would, my friend, I confess; just for the reason that, since we believe a miracle to be impossible, we must believe it impossible for even G.o.d to work one; and therefore, if we are mistaken, and it is possible for him to work one, it is still impossible that he should convince us of it."

"I really know not how to go that length."

"Why not? You acknowledge that your senses have deceived you; you know that they have deceived others; and it is on that very ground that you dispose of very many cases of supposed miracles which you are not willing, or are not able, to resolve otherwise. If I believe, then, that a miracle is impossible, I must admit that, if I err in that, it is still impossible for G.o.d himself to convince me of it."

Fellowes looked grave, but said nothing.

"And do you know," said Harrington, "I have sometimes thought that Hume, so far from representing his argument from 'Transubstantiation'

fairly, (there is an obvious fallacy on the very face of it, to which I do not now allude,) is himself precisely in the condition in which he represents the believer in miracles?"

Fellowes smiled incredulously. "First, however," said he, "what is the more notorious fallacy to which you allude?"

"It is so barefaced an a.s.sumption, that I am surprised that his acuteness did not see it; or that, if he saw it, he could have descended to make a point by appearing not to see it. It has been often pointed out, and you will recollect it the moment I name it. You know he commences with the well-known argument of Tillotson against Transubstantiation and flatters himself that he sees a similar argument in relation to miracles. Now it certainly requires but a moderate degree of sagacity to see that the very point in which Tillotson's argument tells, is that very one in which Hume's is totally unlike it. Tillotson says, that when it is pretended that the bread and wine which are submitted to his own senses have been 'transubstantiated into flesh and blood,'

the alleged phenomena contradict his senses; and that as the information of his senses as much comes from G.o.d as the doctrines of Scripture (and even the miracles of Scripture appeal to nothing stronger), he must believe his senses in this case in preference to the a.s.sertions of the priest. Hume then goes on quietly to take it for granted that the miracles to which consent is asked in like manner contradict the testimony of the senses of him to whom they appeal is made; whereas, in fact, the a.s.sertor of the miracles does not pretend that he who denies them has ever seen them, or had the opportunity of seeing them.

To make the argument a.n.a.logous, it ought to be shown that the objector, having been a spectator of the pretended miracles, when and where they were affirmed to have been wrought, had then and there the testimony of his senses that no such events had taken place. It is mere juggling with words to say that never to have seen a like event is the same argument of an event's never having occurred, as never to have seen that event when it was alleged to have taken place under our very eyes!"

"I give up the reasoning on this point," said Fellowes, "but how, I should like to know, do you retort the argument upon him?"

"Thus; you see that we maintain that a miracle is incredible per se, because impossible; not to be believed, therefore, on any evidence."

"Certainly."

"If, then, we saw what seemed a miracle, we should distrust our senses; we should say that it was most likely that they deceived us. Hear what Voltaire says in one of his letters to D'Alembert: 'Je persiste a penser que cent mille hommes qui ont vu ressusciter un mort, pourraient bien etre cent mille hommes qui auraient la berlue.' And what he says of their bad eyes, there is no doubt he would say of his own, if he had been one of the hundred thousand."

"I think so, certainly."

"And Strauss, and Hume, and Voltaire, and you and I, and all who hold a miracle impossible, would distrust our senses, and fall back upon that testimony from the general experience of others, which alone could correct our own halting and ambiguous experience."

"Certainly."

"It appears, then, my good fellow, that the position of those who deny and those who a.s.sert miracles is exactly the reverse of Hume's statement. The man who believes 'Transubstantiation' distrusts his senses, and rather believes testimony: and even so would he who has fully made up his mind, on our sublime principle as to the impossibility of miracles, when any thing which has that appearance crosses his path; he is prepared to deny his senses and to trust to testimony,--to that general experience of others which comes to him, and can come to him, only in that shape. It is we, therefore, and not our adversaries, who are liable to be reached by this unlucky ill.u.s.tration."

Fellowes himself seemed much amused by finding the tables thus turned. For my part, I had difficulty in repressing a chuckle over this display of sceptical candor and subtilty.

"There is perhaps another paradox which may be as well mentioned,"

resumed Harrington. "It is a little trying to my scepticism, but perhaps will not be to your faith. I mean this. We are constrained to believe from our 'uniform-experience' criterion that no miracle has ever occurred, or ever will; in short, it is, as we say, impossible. Now the principle which undoubtedly leads us to the conclusion we may regard as a principle of our nature, if ever there was one; that is, we are so const.i.tuted as to infer the perpetual uniformity of certain sequences of phenomena from our observation of that uniformity."

"a.s.suredly."

"And as all mankind obviously act upon that same principle in most cases, and we believe that it is part of the very uniformity in question that human nature is radically the same in all ages and in all countries, I think we ought to conclude that it is not you and I only, but at all events the vast majority of mankind, who have maintained the impossibility of miracles."

"We ought to be able to conclude so," said Fellowes, "but it is very far from being the case. So far from it, that nothing can be plainer than that miraculous legends have been most greedily taken up by the vast majority of mankind, and have made a very common part of almost every form of religion."

"Men do not then, it appears, in this instance, at all regard the uniform tenor of their experience; so that it is a part of our uniform experience, that mankind disregard and disbelieve the lessons of their uniform experience. This is almost a miracle of itself; at all events, a curious paradox; but one which we must not stay to examine: though I confess it leads to one other humiliating conclusion,--a little corollary, which I think it is not unimportant to mark; and that is, that we can never expect these enlightened views of ours to spread amongst the ma.s.s of mankind."

"Nay, I cannot agree with you. I hope far other wise, and far better for the human race."

"But will the result not contradict your uniform experience, if your hopes be realized? Is not your experience sufficiently long and sufficiently varied to show that the belief of miracles and all sorts of prodigies is the normal condition of mankind, and that it is only a comparatively few who can discern that uniform experience justifies man in believing that no miracle is possible? While it teaches us that a miracle is impossible does it not also teach us that, though none is possible, it is nevertheless impossible that they should not be generally believed? Is not this taught us as plainly by our uniform experience as any thing else? See how fairly Hume admits this at the commencement of his Essay on Miracles. He says, 'I flatter myself that I have discovered an argument which, if just, will, with the wise and learned, be an everlasting check to all kinds of superst.i.tious delusion, and consequently will be useful as long as the world endures. For so long, I presume, will the accounts of miracles and prodigies be found in all histories, sacred and profane.' Thus are we led to the conclusion, that, though miracles never can be real, they will nevertheless be always believed; and that, though the truth is with us, it never can be established in the minds of men in general.

And, my dear friend, let us be thankful that it never can; for if it could, that fact would have proved the possibility of miracles by contradicting one of those very deductions from uniform experience on the validity of which their impossibility is demonstrated.

"These are some of the perplexities," continued Harrington, "which, as Theaetetus says, sometimes make 'My head dizzy,' when I revolve the subject. Meantime, surely a n.o.bler spectacle can hardly present itself than our fairly abiding by our principle, amidst so many plausible difficulties as a.s.sail it. I know no one principle in theology or philosophy which has been so battered as that of Hume.

Not only Campbell, Paley, and so many more, confidently affirm errors in it,--such as his a.s.suming individual or general experience to be universal; his quietly attributing to individual experience a belief of facts which are believed by the vast ma.s.s of mankind on testimony, and nothing else; his representing the experience of a man who says he has seen a certain event as 'contrary' to the experience of him who says he has not seen a similar one; his implying that no amount of testimony can establish a miracle, which might compel us to believe moral miracles to get rid of physical miracles; I say not only so, but the most recent investigators of the theory of evidence cruelly abandon him. The argument of Hume and Paley, says De Morgan, in his treatise on Probabilities, (Encyclopaedia Metropolitana: Theory of Probabilities, 182.) is a 'fallacy answered by fallacies,'--meaning by this last that Paley had conceded to his opponent more than he ought to have done. With similar vexatious opposition, Mr. J. S. Mill says, that, to make any alleged fact contradictory to a law of causation, 'the allegation must be that this happened in the absence of any adequate counteracting cause. Now, in the case of an alleged miracle, the a.s.sertion is the exact opposite of this.' He says, 'that all which Hume has made out is, that no evidence can prove a miracle to any one who did not previously believe the existence of a being or beings with supernatural power; or who believed himself to have full proof that the character'(System of Logic, Vol. II. pp. 186, 187.) of such being or beings is inconsistent with such an interference; that is, the argument could have no force unless either a man believed there were no G.o.d at all, or the objector happened to be something like a G.o.d himself! And now, lastly, I have shown that the predicament of Hume, and Voltaire, and Strauss, and you and myself (if consistent), is just the reverse of that in which the argument from Transubstantiation represents it. But never mind; so much more glory is due to us for abiding by our principle. I begin almost to think that I am arriving at that transcendental 'faith' which you admire so much, and which is totally independent of logic and argument, and all 'intellectual processes whatever.'"

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July 23. I this day read to Mr. Fellowes the paper I had promised a week or two before, and which I had ent.i.tled,

AN EXTERNAL REVELATION, EVEN OF ELEMENTARY "SPIRITUAL AND MORAL TRUTHS"

VERY POSSIBLE, AND VERY USEFUL; AND IN a.n.a.lOGY WITH THE CONDITIONS OF HUMAN DEVELOPMENT, WHETHER IN THE INDIVIDUAL OR THE SPECIES.

It is Necessary to observe in the outset, that, even if I were to grant your proposition, "that a revelation of moral and spiritual truth is impossible,"--understanding by such "truth" what you seem to mean, the truth which "Natural Religion," as it is called, has recognized in some shape or other (for it has varied not a little),--it would leave the chief reasons for imparting an external revelation just where they were. I, at least, should never contend that the sole or even chief object of an external revelation is to impart elementary moral or spiritual truth, however possible I may deem it. On the contrary, I am fully persuaded that the great purpose for which such a revelation has been given is to communicate facts and truths many of which were quite transcendental to the human faculties; which man would never have discovered, and most of which he would never have surmised. All this your favorite Mr. Newman perceived in his earlier days clearly enough, and has recorded his sentiments held at that period in his "Phases."(p.42) If I were to grant you, therefore, your proposition, it would leave the question of an external revelation untouched; your hasty inference from it, that every book-revelation is to be rejected, is perfectly gratuitous.

But I am thoroughly persuaded that the notion of the impossibility of all external revelation of moral and spiritual truth, even of the elementary form already referred to, is a fallacy.

Whether the religious faculty in men be a simple faculty, or (as Sir James Mackintosh seemed to think might possibly be the case with conscience) a complex one, const.i.tuted by means of several different powers and principles of our nature, is a question not essential to the argument; for I frankly admit at once, with Mr. Newman and Mr. Parker, that there is such a susceptibility (simple or complex), and not a mere abortive tendency, as Harrington seems to suppose possible. Otherwise I cannot, I confess, account for the fact (so largely insisted upon by Mr. Parker) of the very general, the all but universal, adoption by man of some religion, and the power, the prodigious power, which, even when false, hideously false, it exerts over him. But then I must as frankly confess, that I can as little account for all the (not only terrible but) uniform aberrations of this susceptibility, on which Harrington has insisted, and which, I do think, prove (if ever truth was proved by induction) one of two things; either that, as he says, this susceptibility in man was originally defective and rudimentary, or that man is no longer in his normal state; in other words, that he is, as the Scriptures declare, depraved. I acknowledge I accept this last solution; and firmly believe with Pascal, that without it moral and religious philosophy must toil over the problem of humanity in vain.

If this be so, we have, of course, no difficulty in believing that there may be, in spite of the existence of the religious faculty in man, ample scope for an external revelation, to correct its aberrations and remedy its maladies.