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cluded, by the nature of the subject, from the benefit of observation. There is no antecedent experience to guide or to enlighten us. It is not right, for man to assume what is right, or proper, or natural for the Almighty to do. It is not in the mere spirit of piety that we say so; it is in the spirit of the soundest experimental philosophy. The argument of the Christian is precisely what the maxims of Lord Bacon would dispose us to acquiesce in. The argument of the infidel is precisely that argument which the same maxims would dispose us to reject; and when put by the side of the Christian argument, it appears as crude and as unphilosophical as do the ingenious speculations of the schoolmen, when set in opposition to the rigour, and evidence, and precision, which reign in every department of modern science. The application of Lord Bacon's philoso}. to the study of external nature was a appy epoch in the history of physical science. It is not long since this application has been extended to the study of moral and intellectual phenomena. All that we contend for is, that our subject should have the benefit of the same application; and we count it hard while, in every other department of inquiry, a respect for truth is found sufficient to repress the appetite for system-building, that theology, the loftiest and most inaccessible of all the sciences, should still remain infected with a spirit so exploded, and so unphilosophical; and that the fancy, and theory, and unsupported speculation, so current among the Deists and demi-infidels of the day, should be held paramount to the authority of facts, which haye come down to us with a weight of evidence and testimony, that is quite unexampled in the history of ancient times. What is science, but a record of observed phenomena, grouped together according to certain points of resemblance, which have been suggested by an actual attention to the phenomena themselves? We never think of questioning the existence of the phenomena, after we have demonstrated the genuineness and authenticity of the record. After this is demonstrated, the singular or unexpected nature of the phenomena is not suffered to weaken their credibility, a credibility which can only be destroyed by the authority of our own personal observation, or some other record possessed of equalor superior pretensions. But in none of the inductive sciences is it in the power of a student to verify every thing by his own personal observation. He must put up with the observations of others, brought home to the convictions of his own mind by creditable testimony. In the science of geology, this is eminently the case. In a science of such extent, our principles must be in part sounded upon the observations of others,

transmitted to us from a distant country. And in a science, the processes of which are so lengthened in point of time, our principles should also in part be founded on the observations of others, transmitted to us from a remote antiquity. Any observations of our own are so limited, both in point of space and of time, that we never think of opposing their authority to the evidence which is laid before us. Our whole attention is directed to the validity of the record; and the moment that this validity is established, we hold it incumbent upon us to submit our minds to the entire and unmodified impression of the testimony contained in it. Now, all that we ask is, that the same process of investigation be observed in theology, which is held to be so sound and so legitimate in other sciences. In a science of such extent, as to embrace the wide domain of moral and intelligent nature, we feel the littleness of that range to which our own personal observations are confined. We shall be glad, not merely of the information transmitted to us from a distant country, but of the authentic information transmitted to us by any other order of beings, in some distant and unknown part of the creation. In a science, too, which has for its object the lengthened processes of the divine administration, we should like, if any record of past times could enable us to extend our observations beyond the limits of our own ephemeral experience; and if there are any events of a former age possessed of such a peculiar and decisive character, as would help us to some satisfactory conclusion in this greatest and most interesting of the sciences. On a subject so much above us and beyond us, we would never think of opposing any preconceptions to the evidence of history. We would maintain the humility of the inductive spirit. We would cast about for facts, and events and appearances. We would offer our minds as a blank surface to every thing that came to them, supported by unexceptionable evidence. It is not upon the nature of the facts themselves, that we would pronounce upon their credibility, but upon the nature of that testimony by which they were supported. Our whole attention would be directed to the authority of the record. After this was established, we would surrender our whole understanding to its contents. We would school down every antipathy within us, and disown it as a childish affection, unworthy of a philosopher who professes to follow truth through all the disgusts and discouragements which surround it. There are men of splendid reputation in our enlightened circles, who never attended to this speculation, and who annex to the Gospel of Christ nothing else than ideas of superstition and vulgarity. In braving their contempt, we would feel ourselves in the best element for the display and exercise of the philosophical temper. We would rejoice in the omnipotence of truth, and anticipate, in triumph, the victory which it must accomplish over the pride of science, and the fastidiousness of literature. It would not be the enthusiasm of a visionary which would support us, but the inward working of the very same principle which sustained Galileo, when he adhered to the result of his experiments, and Newton, when he opposed his measurements and observations to the tide of prejudice he had to encounter from the prevailing taste and philosophy of the times. We conceive that inattention to the above principles has led many of the most popular and respected writers in the Deistical controversy to introduce a great deal of discussion that is foreign to the merits of the question altogether; and in this way the attention is often turned away from the point in which the main strength of the argument lies. An infidel, for example, objects against one of the peculiar doctrines of Christianity. To repel the objection, the Christian conceives it necessary to vindicate the reasonableness of that doctrine, and to show how consistent it is with all those antecedent conceptions which we derived from the light of natural religion. All this we count superfluous. It is imÉ. an unnecessary task upon ourselves. ough for us to have established the authority of the Christian revelation upon the ground of its historical evidence. All that remains is to submit our minds to the fair interpretation of Scripture. Yes; but how do you dispose of the objection drawn from the light of natural religion? In precisely the same way that we would dispose of an objection drawn from some speculative system, against the truth of any physical fact that has been well established by observation or testimony. We would disown the system, and oppose the obstinacy of the fact to all the elegance and ingenuity of the speculation. We are sensible that this is not enough to satisfy a numerous class of very sincere and well disposed Christians. There are many of this description, who, antecedent to the study of the Christian revelation altogether, repose a very strong confidence in the light of natural religion, and think that upon the mere strength of its evidence, they ean often pronounce with a considerable degree of assurance on the character of the divine administration. To such as these, something more is necessary than the external evidences, on which Christianity rests. You must reconcile the doctrines of Christianity with those previous conceptions which the light of nature has given them; and a great deal of elaborate argu

ment is often expended in bringing about this accommodation. It is, of course, a work of greater difficulty, to convince this description of people, though in point of fact, this difficulty has been overcome, in a way the most masterly and decisive, by one of the soundest and most philosophical of our theologians. To another description of Christians, this attempt to reconcile the doctrines of Christianity with the light of natural religion is superfluous. Give them historical evidence for the truth of Christianity, and all that natural religion may have taught them will fly like so many visionary phantoms before the light of its overbearing authority. With them the argument is reduced to a narrower compass. Is the testimony of the apostles and first Christians sufficient to establish the credibility of the facts which are recorded in the New Testament 2 The question is made to rest exclusively on the character of this testimony, and the circumstances attending it; and no antecedent theology of their own is suffered to mingle with the investigation. If the historical evidence of Christianity is found to be conclusive, they conceive the investigation to be at an end; and that nothing remains on their part, but an act of unconditional submission to all its doctrines. Though it might be proper, in the present state of opinion, to accommodate to both these cases, yet we profess ourselves to belong to the latter description of Christians. We hold by the total insufficiency of natural religion to pronounce upon the intrinsic merits of any revelation, and think that the authority of every revelation rests exclusively upon its external evidences, and upon such marks of honesty in the composition itself as would apply to any human performance. We rest this opinion, not upon any fanatical impression of the ignorance of man, or how sinful it is for a weak and guilty mortal to pronounce upon the counsels of heaven, and the laws of the divine administration. We disown this presumption, not merely because it is sinful, but because we conceive it to be unphilosophical, and precisely analogous to that theorising a priori spirit, which the wisdom of Bacon has banished from all the schools of philosophy. For the satisfaction of the first class, we refer them to that argument which has been prosecuted with so much ability and success by Bishop Butler, in his Analogy of Natural and Revealed Religion. It is not so much the object of this author to found any positive argument on the accordancy which subsists between the process of the divine administration in nature, and the processes ascribed to God by revelation, as to repel the argument founded upon their sup; posed discordancy. To one of the second class, the argument of Bishop Butler is no called for; but as to one of the first class, we can conceive nothing more calculated to quiet his difficulties. He believes a God, and he must therefore believe the character and existence of God to be reconcileable with all that he observes in the events and phenomena around him. He questions the claims of the New Testament to be a revelation from heavén, because he conceives, that it ascribes a plan and an economy to the Supreme Being, which are unworthy of his character. We offer no positive solution of this difficulty. We profess ourselves to be too little acquainted with the character of God; and that in this little corner of his works, we see not far enough to offer any decision on the merits of a government, which embraces worlds, and reaches eternity. We think we do enough, if we give a sufficiency of external proof for the New Testament being a true and authentic message from heaven; and that therefore nothing remains for us, but to attend and to submit to it. But the argument of Bishop Butler enables us to do still more than this. It enables us to say, that the very thing objected against in Christianity exists in nature; and that therefore the same God who is the author of nature, may be the author of Christianity. We do not say that any positive evidence can be founded upon this analogy. But in as far as it goes to repel the objection, it is triumphant. A man has

CHAPTER IX.

no right to retain his theism, if he rejects Christianity upon difficulties to which natural religion is equally liable. If Christianity tells us, that the guilt of a sather has brought sufferings and vice upon his posterity, it is what we see exemplified in a thousand instances among the families around us. If it tells us, that the innocent have suffered for the guilty, it is nothing more than what all history and all observation have made perfectly familiar to us. If it tells us of one portion of the human race being distinguished by the sovereign will of the Almighty for superior knowledge, or superior privileges, it only adds one inequality more to the many inequalities which we perceive every day in the gifts of nature, of fortune, and of providence. In short, without entering into all the details of that argument, which Butler has brought forward in a way so masterly and decisive, there is not a single impeachment which can be offered against the God of Christianity, that may not, if consistently proceeded upon, be offered against the God of Nature itself; if the one be unworthy of God, the other is equally so; and if in spite of these difficulties, you still retain the conviction, that there is a God of Nature, it is not fair or rational to suffer them to outweigh all that positive evidence and testimony, which have been adduced for proving that the same God is the God of Christianity also.

On the Way of Proposing the Argument to Atheistical Infidels.

If Christianity be still resisted, it appears to us that the only consistent refuge is Atheism. The very same peculiarities in the dispensation of the Gospel, which lead the infidel to reject it as unworthy of God, go to prove, that nature is unworthy of him, and land us in the melancholy consusion, that whatever theory can be afforded as to the mysterious origin and existence of the things which be, they are not under the dominion of a supreme and intelligent mind. , Nor do we look upon Atheism as a more hopeless species of infidelity than Deism, unless in so far as it proves a more stubborn disposition of the heart to resist every religious conviction. Viewed purely as an intellectual subject, we look upon the mind of an Atheist, as in a better state of preparation for the proofs of Christianity than the mind of the Deist. The one is a blank surface, on which evidence may make a fair impression, and where the finger of history may inscribe its credible and wellattested information. The other is occupied

with pre-conceptions. It will not take what history offers to it. It puts itself into the same unphilosophical posture, in which the mind of a prejudiced Cartesian opposed its theory of the heavens to the demonstration and measurment of Newton. The theory of the Deist upon a subject where truth is still more inaccessible, and speculation still more presumptuous, sets him to resist the only safe and competent evidence that can be appealed to. What was originally the evidence of observation, and is now transformed into the evidence of testimony, comes down to us in a series of historical documents, the closest and most consistent that all antiquity can furnish. It is the unfortunate theory which forms the grand obstacle to the admission of the Christian miracles, and which leads the Deist to an exhibition of himself so unphilosophical, as that of trampling on the soundest laws of evidence, by bringing an historical fact under the tribunal of a theoretical principle. The Deistical speculation of Rousseau, by which he neutralized the testimony of the first Christians, is as complete a transgression against the temper and principles of true science, as a category of Aristotle when employed to overrule an experiment in chemistry. But however this be, it is evident that Rousseau would have given a readier reception to the Gospel history, had his mind not been pre-occupied with the speculation; and the negative state of Atheism would have been more favourable to the admission of those facts which are connected with the origin and establishment of our religion in the world. This suggests the way in which the evidence for Christianity should be carried home to the mind of an Atheist. He sees nothing in the phenomena around him, that can warrant him to believe in the existence of a living and intelligent principle, which i. birth and movement to all things. He oes not say that he would refuse credit to the existence of God upon sufficient evidence, but he says that there are not such appearances of design in nature, as to supply him with that evidence. He does not deny the existence of God to be a possible truth; but he affirms, that while there is nothing before him but the consciousness of what passes within, and the observation of what passes without, it remains an assertion destitute of proof, and can have no more effect upon his conviction than any other nonentity of the imagination. There is a mighty difference between not proven and disproren. We see nothing in the argument of the Athiest which goes farther than to establish the former sentence upon the question of God’s existence. It is altogether an argument ab ignorantia; and the same ignorance which restrains them from asserting in positive terms that God exists, equally restrains them from asserting in positive terms that God does not exist. The assertion may be offered, that, in some distant regions of the creation, there are tracts of space which, instead of being occupied like the tracts around us with suns and planetary systems, teem only with animated beings, who, without being supported like us on the firm surface of a world, have the power of spontaneous movements in free spaces. We cannot say that the assertion is not true, but we can say that it is not proven. It carries in it no positive character either of truth or falsehood, and may therefore be admitted on appropriate and satisfying evidence. But till that evidence comes, the mind is in a state entirely neutral; and such we conceive to be the neutral state of the Atheist, as to what he holds to be the unproved assertion of the existence of God. To the neutral mind of the Atheist, then, unfurnished as it is with any previous conception, we offer the food evidence of

Christianity. We do not ask him to presume the existence of God. We ask him to examine the miracles of the New Testa

.ment merely as recorded events, and to ad

mit no other principle into the investigation, than those which are held to be satisfying and decisive, on any other subject of written testimony. The sweeping principle upon which Rosseau, filled with his own assumptions, condemned the historical evidence for the truth of the Gospel narrative, can have no influence on the blank and unoccupied mind of an Atheist. He has no presumptions upon the subject; for to his eyes the phenomena of nature sit so loose and unconnected with that intelligent Being, to whom they have been referred as their origin, that he does not feel himself entitled, from the phenomena, to ascribe any existence, any character, any attributes, or any method of administration to such a Being. He is therefore in the best possible condition for submitting his understandin to the entire impression of the historic evidence. Those difficulties which perplex the Deist, who cannot recognize in the God of the New Testament the same features and the same principles in which they have invested the God of Nature, are no difficulties to him. He has no God of nature to confront with that real though invisible power which lay at the bottom of those astonishing miracles, on which history has stamped her most authentic characters. Though the power which presided there should be an arbitrary, an unjust, or a malignant being, all this may startle a Deist, but it will not prevent a consistent Atheist from acquiescing in any legitimate inference, to which the miracles of the Gospel, viewed in the simple light of historical facts, may chance to carry him. He cannot bring his antecedent information into play upon this question. He professes to have no antecedent information on the subject; and this sense of his entire ignorance, which lies at the bottom of his Atheism, would expunge from his mind all that is theoretical, and make it the passive recipient of every thing which observation offers to its notice, or which credible testimony has brought down to it of the history of past ages. What then, we ask, does the Atheist make of the miracles of the New Testament? If he questions their truth, he must do it upon grounds that are purely historical ; he is precluded from every other ground by the very principle on which he has rested his Atheism ; and we therefore, upon the strength of that testimony which has been already exhibited, press the admission of these miracles as facts. If there be nothing then, in the ordinary phenomena of nature, to infer a God, do these extraordinary Phenomena supply him with no argument? Does a voice from heaven make no impressio" upon him 7 And we have the best evidence which history can furnish, that such a voice was uttered; “This is my beloved Son in whom I am well pleased.” We have the evidence of a fact for the existence of that very Being from whom the voice proceeded, and the evidence of a thousand facts, for a power superior to nature; because, on the impulse of a volition, it counteracted her laws and processes, it allayed the wind, it gave sight to the blind, health to the diseased, and, at the utterance of a voice, it gave life to the dead. The ostensible agent in all these wonderful proceedings gave not only credentials of his power, but he gave such credentials of his honesty, as dispose our understanding to receive his explanation of them. We do not avail ourselves of any other principle than what an Atheist will acknowledge. He understands as well as we do, the natural signs of veracity which lie in the tone, the manner, the countenance, the high moral expression of worth and benevolence, and, above all, in that firm and undaunted constancy, which neither contempt, nor poverty, nordeath, could shift from any of its positions. All these claims upon our belief, were accumulated to an unexampled degree in the person of Jesus of Nazareth ; and when we couple with them his undoubted miracles, and the manner in which his own personal appearance was followed up by a host of witnesses, who, after a catastrophe which would have proved a death-blow to any cause of imposture, offered themselves to the eye of the public, with the same powers, the same evidence, and the same testimony, it seems impossible to resist his account of the invisible principle, which gave birth and movement to the whole of this wonderful transaction. Whatever Atheism we may have founded on the common phenomena around us, here is a new phenomena which

demands our attention,-the testimony of a man who in addition to evidences of honesty more varied and more satisfying than were ever offered by a brother of the species, had a voice from the clouds, and the power of working miracles, to vouch for him. We do not think the account which this man gives of himself can be viewed either with indifference or distrust, and the account is . most satisfying. “I proceeded forth, and came from God.”—“He whom God hath sent speaketh the words of God.”—“Even as the Father said unto me, so I speak.” He hath elsewhere said that God was his Father. The existence of God is here laid before us, by an evidence altogether distinct from the natural argument of the schools; and it may therefore be admitted in spite of the deficiency of that argument. From the same pure and unquestionable source we gather our information of his attributes. “God is true.”—“God is a spirit.” He is omnipotent, “for with God all things are possible.” He is intelligent, “for he knoweth what things we have need of.” He sees all things, and he directs all things, “for the very hairs of our head are numbered,” and “a sparrow falleth not to the ground without his permission.” The evidences of the Christian religion are suited to every species of infidelity. We do not ask the Atheist to furnish himself with any previous conception. We ask him to come as he is; and upon the strength of his own favourite principle, viewing it as a pure intellectual question, and abstracting from the more unmanageable tendencies of the heart and temper, we conceive his understanding to be in a high state of preparation, for taking in Christianity in a far purer and morescriptural form, than can be expected from those whose minds are tainted and pre-occupied with their former speculations.

CHAPTER X. On the Supreme Authority of Revelation.

If the New Testament be a message from God, it behoves us to make an entire and unconditional surrender of our minds, to all the duty and to all the information which it sets before us.

There is, perhaps, nothing more thoroughly beyond the cognizance of the humán faculties, than the truths of religion, and the ways of that mighty and invisible Being who is the object of it; and yet nothing, we will venture to say, has been made the subject of more hardy and adventurous speculation. We make no allusion at present to Deists, who reject the autho

rity of the New Testament, because the plan and the dispensation of the Almighty which is recorded there, is different from that plan and that dispensation which they have chosen to ascribe to him. We speak of Christians, who profess to admit the authority of this record, but who have tainted the purity of their profession by not acting upon its exclusive authority; who have mingled their own thoughts and their own fancy with its information; who, instead of repairing in every question, and in every difficulty, to the principle of “What readest thou,” have abridged the

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