Christianity and infidelity:...

Front matter

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Preface

Throughout the following Epitome, the principle has been to adhere strictly to the idea of Revelation as a miraculous dispensation : i.e., a special interference, on the part of a personal Deity, with the general order of things, usually described as being subject to the Laws of Nature. Hence no notice is taken of those explanations of Christianity, — forming, perhaps, the most generally attractive portion of the religious literature of the day, — which, while retaining the terms of supranaturalism, explain it away into a simple accordance with natural reason and science ; either plainly so discoverable to this cultivated age, or to be inferred as probably such in the plan of Omniscience, though at present concealed from our limited faculties : thus reducing Christianity in fact to the level of common events, and leaving no real ground of contention between the mere natural philosopher, as such, and the believer in Revelation.

This principle has been the guide in the selection of the following course of Argument ; which, accordingly, represents, not a history of the controversy, but such a view of it as, in the judgment of the Compiler, gives a fair and consistent statement of the general question, without entering upon minor sectarian differences. The extracts selected are thus merely such as seemed the best procurable to set forth the point in hand, without regard being had to the great discrepancies of opinion amongst the various Authors ; some of whom are, consequently, not at all fairly represented as to their general opinions by these partial quotations. For their bearing upon the argument the Compiler is responsible ; but the real meaning of the Author, as far as each passage is concerned, has, nevertheless, been always endeavoured to be preserved. In many cases the language has been freely condensed, but it has never been altered ; not a single word of any different shade of meaning, has been substituted within a quotation ; and in

VIII PREFACE.

passages where the style was expressive of feeling, and in some measure itself an argument, every word has been scrupulously retained.

In the attempt to fill up the scheme, — imperfect as it is, — the Compiler confesses to have been frustrated by the total inability to find Answers fairly corresponding to many of the Objections — so much easier of statement. This has been felt especially under the head of the Internal Evidence of Christianity, where the so-called Answers are accordingly offered with reluctance, as, for the most part, neither meeting the question, nor affording parallel trains of thought.

It is, indeed, in the light of parallel representations that this Compilation is wished to be regarded ; not at all as actuated by the spirit of controversy, but as a simple juxta-position of both sides of the question that may help towards a fair balance. Thus considered, it is hoped that the positive form of laying down opinions on subjects so important, will not be attributed to dogmatism or presumption. The cases are only pleaded ; preparatory to the judgment that is yet in abeyance, and has to be pronounced by the reader. Or rather, it is desired merely to furnish, in brief, suggestive specimens of a line of argument, — which, ranging over so vast and various a field, can be but the slightest sketch, — to be filled up and altered in the reader's own mind. Its deficiencies may thus have the truly best effect, of stimulating him to work out a more satisfactory train of reasoning for himself.

Part I . Objections Of Infidelity Against Christianity

AGAINST REVELATION IN GENERAL :

THAT IT IS DEROGATORY TO THE IDEA OF GOD.

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I. The idea of the God of Revelation is incongruous with that of

the Author of Nature 2

II. The God of Revelation is not all-wise, or not omnipotent 2

III. He is partial in his benevolence 4

IV. Revelation bears marks of instability and caprice 4

THAT IT CANNOT BE INFERRED, A PRIORI, FROM OUR EXPE- RIENCE OF HUMAN NATURE, TO BE GOOD FOR MAN.

V. Man learns best by experience 6

VI. And should be supposed capable of learning all that is necessary

for him *. 6

VII. The tendency of Revelation is to check human improvement ... 8

ON ACCOUNT OF THE DIFFICULTY OF ATTESTING IT.

VIII. Miracles are necessary as evidence, but their value changes with

the state of science 8

IX. Moral evidence is insufficient 10

X. Spiritual evidence cannot be imparted » 10

ON ACCOUNT OF THE DIFFICULTY OF RECORDING IT.

XI. Record by tradition, is vague and perishing; and by writing, is

exposed to human errors 10

AGAINST THE CHRISTIAN REVELATION AS CONTAINED IN THE BIBLE :

THAT ITS DIVINE CHARACTER IS NOT SUPPORTED BY EXTERNAL EVIDENCE.

XII. The Bible is a heterogeneous compilation; 12

XIII. Subject to many critical alterations 12

XIV. The canon of the New Testament was long unsettled ; contains

disputed books ; the authenticity of the books in general is

ill supported by early tradition 14

XV. The names of the authors of the Gospels are conjectural 16

XVI. Their dates are uncertain ; and fixed by theological bias 18

XVII. No special care of Providence was manifested in the preservation

of them 18

THAT ITS DIVINE CHARACTER IS NOT SUPPORTED BY INTERNAL EVIDENCE.

XVIII. The Bible is difficult to understand; 20

XIX. Requiring much learning 20

XX. The books of the New Testament are not uniform in doctrine... 22

XXI. They have the mythic legends common to old eastern religions... 24

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XXII. The accounts of Jesus are incomplete, and not like those of eye-witnesses 26

XXIII. There is artistic design apparent in the Evangelists 28

XXIV. Their relations of Miracles have not the air of trustworthiness .. 36 XXV. As is seen in their accounts of the Eesurrection 38

XXVI. The Morality of the Gospels is not altogether philosophically true : trust in God ; prayer ; forgiveness of sins ; demand of inward

purity (borrowed from the Essenes). 44

XXVII. The doctrine of Atonement is altogether contrary to natural morality 50

XXVIII. The character of Christ is not a model for us 52

XXIX. Christianity is a revelation of Immortality only to rude minds... 54

XXX. Christianity was fitted for its own age, not for all ages : in its

doctrines; in its miracles; and in its morality. .„ 56

XXXI. It is responsible for Judaism 60

XXXII. The true worth of Christianity is not known till it is recognized

as natural 62

AGAINST THE CHRISTIAN' REVELATION, AS TO ITS POSITION IN HISTORY :

THAT IT IS DEFICIENT IN TESTIMONY FROM JEWISH AND HEATHEN HISTORIANS.

XXXIII. It made no peculiar impression upon the world at the time 64

THAT THE FACTS IN EARLY CHRISTIAN HISTORY CAN BE AC- COUNTED FOR IN A NATURAL WAY.

XXXIV. Historical circumstances indicate a political as well as a religious

movement on the part of Jesus ; 66

XXXV. "Which was subsequently spiritualized, and adapted to the condition of the Gentiles ,. 70

XXXVI. The course of other religions had prepared the way for Christianity 74

THAT ITS INFLUENCE ON THE SUBSEQUENT COURSE OF EVENTS HAS NOT BEEN OTHER THAN NATURAL.

XXXVII. It has wrought no great and sudden changes on bodies of men 76 XXXVIII. It was itself subject to outward influences 76

XXXIX. It was propagated on. a large scale by the sword 78

XL. It was not the influence that raised Woman 78

XLI. It has not been the means of abolishing slavery 80

XLII. It has encouraged coarse superstitions, and persecuting intolerance 82

THAT ITS PRACTICAL EFFECTS AT THE PRESENT DAY, ARE IN- COMMENSURATE WITH ITS CLAIM.

XLIII. The present age is notoriously accused of Infidelity 82

XLIV. Christianity lags behind the age, and is an obstruction to improvement 84

XLV. Infidelity abounds especially amongst the working classes 86

XLVI. The divisions in the Churches are signs of their decay 88

XLVII. Christianity shows itself deficient in its moral condition, and

in its practical influence 92

XLVIII. Summary , 96