Grammar of Assent

These words of a heathen philosopher, laying down broad principles about all knowledge, express a general rule, which in Scripture is applied authoritatively to the case of revealed knowledge in particular;—and that not once or twice only, but continually, as is notorious. For instance:—"I have understood," says the Psalmist, "more than all my teachers, because Thy testimonies are my meditation." And so our Lord: "He that hath ears, let him hear." "If any man will do His will, he shall know of the doctrine." And "He that is of God, heareth the words of God." Thus too the Angels at the Nativity announce "Peace to men of good will." And we read in the Acts of the Apostles of "Lydia, whose heart the Lord opened to attend to those things which were said by Paul." And we are told on another occasion, that "as many as were ordained," or disposed by God, "to life everlasting, believed." And St. John tells us, "He that knoweth God, heareth us; he that is not of God, heareth us not; by this we know the spirit of truth, and the spirit of error."

1.

Relying then on these authorities, human and Divine, I have no scruple in beginning the review I shall take of Christianity by professing to consult for those only whose minds are properly prepared for it; and by being prepared, I mean to denote those who are imbued with the religious opinions and sentiments which I have identified with Natural Religion. I do not address myself to those, who in moral evil and physical see nothing more than imperfections of a parallel nature; who consider that the difference in gravity between the two is one of degree only, not of kind; that moral evil is merely the offspring of physical, and that as we remove the latter so we inevitably remove the former; that there is a progress of the human race which tends to the annihilation of moral evil; that knowledge is virtue, and vice is ignorance; that sin is a bugbear, not a reality; that the Creator does not punish except in the sense of correcting; that vengeance in Him would of necessity be vindictiveness; that all that we know of Him, be it much or little, is through the laws of nature; that miracles are impossible; that prayer to Him is a superstition; that the fear of Him is unmanly; that sorrow for sin is slavish and abject; that the only intelligible worship of Him is to act well our part in the world, and the only sensible repentance to do better in future; that if we do our duties in this life, we may take our chance for the next; and that it is of no use perplexing our minds about the future state, for it is all a matter of guess. These opinions characterize a civilized age; and if I say that I will not argue about Christianity with men who hold them, I do so, not as claiming any right to be impatient or peremptory with any one, but because it is plainly absurd to attempt to prove a second proposition to those who do not admit the first.

I assume then that the above system of opinion is simply false, inasmuch as it contradicts the primary teachings of nature in the human race, wherever a religion is found and its workings can be ascertained. I assume the presence of God in our conscience, and the universal experience, as keen as our experience of bodily pain, of what we call a sense of sin or guilt. This sense of sin, as of something not only evil in itself, but an affront to the good God, is chiefly felt as regards one or other of three violations of His law. He Himself is Sanctity, Truth, and Love; and the three offences against His Majesty are impurity, inveracity, and cruelty. All men are not distressed at these offences alike; but the piercing pain and sharp remorse which one or other inflicts upon the mind, till habituated to them, brings home to it the notion of what sin is, and is the vivid type and representative of its intrinsic hatefulness.

Starting from these elements, we may determine without difficulty the class of sentiments, intellectual and moral, which constitute the formal preparation for entering upon what are called the Evidences of Christianity. These evidences, then, presuppose a belief and perception of the Divine Presence, a recognition of His attributes and an admiration of His Person viewed under them; a conviction of the worth of the soul and of the reality and momentousness of the unseen world, an understanding that, in proportion as we partake in our own persons of the attributes which we admire in Him, we are dear to Him; a consciousness on the contrary that we are far from exemplifying them, a consequent insight into our guilt and misery, an eager hope of reconciliation to Him, a desire to know and to love Him, and a sensitive looking-out in all that happens, whether in the course of nature or of human life, for tokens, if such there be, of His bestowing on us what we so greatly need. These are specimens of the state of mind for which I stipulate in those who would inquire into the truth of Christianity; and my warrant for so definite a stipulation lies in the teaching, as I have described it, of conscience and the moral sense, in the testimony of those religious rites which have ever prevailed in all parts of the world, and in the character and conduct of those who have commonly been selected by the popular instinct as the special favourites of Heaven.

2.

I have appealed to the popular ideas on the subject of religion, and to the objects of popular admiration and praise, as illustrating my account of the preparation of mind which is necessary for the inquirer into Christianity. Here an obvious objection occurs, in noticing which I shall be advanced one step farther in the work which I have undertaken.

It may be urged, then, that no appeal will avail me, which is made to religions so notoriously immoral as those of paganism; nor indeed can it be made without an explanation. Certainly, as regards ethical teaching, various religions, which have been popular in the world, have not supplied any; and in the corrupt state in which they appear in history, they are little better than schools of imposture, cruelty, and impurity. Their objects of worship were immoral as well as false, and their founders and heroes have been in keeping with their gods. This is undeniable, but it does not destroy the use that may be made of their testimony. There is a better side of their teaching; purity has often been held in reverence, if not practised; ascetics have been in honour; hospitality has been a sacred duty; and dishonesty and injustice have been under a ban. Here then, as before, I take our natural perception of right and wrong as the standard for determining the characteristics of Natural Religion, and I use the religious rites and traditions which are actually found in the world, only so far as they agree with our moral sense.

This leads me to lay down the general principle, which I have all along implied:—that no religion is from God which contradicts our sense of right and wrong. Doubtless; but at the same time we ought to be quite sure that, in a particular case which is before us, we have satisfactorily ascertained what the dictates of our moral nature are, and that we apply them rightly, and whether the applying them or not comes into question at all. The precepts of a religion certainly may be absolutely immoral; a religion which simply commanded us to lie, or to have a community of wives, would ipso facto forfeit all claim to a divine origin. Jupiter and Neptune, as represented in the classical mythology, are evil spirits, and nothing can make them otherwise. And I should in like manner repudiate a theology which taught that men were created in order to be wicked and wretched.