"Do you not? and yet I think it is a perfectly legitimate inference. Does not Strauss argue that certain discrepancies are to be observed, certain apparent contradictions and inconsistencies detected, in the New Testament narratives; and that therefore we are to reckon, if not the whole, yet by far the larger part, as utterly fabulous or doubtful, mythic or legendary? Now, I cannot but feel, on the other hand, that these narratives are as strikingly marked by all the usual indications of historic truthfulness as any historic writings in the world. The artlessness, simplicity, and speciality of the narrative,—a certain inimitable tone and air of reality, earnestness, and candor,—the general harmony of these so-called sacred writers with themselves and with profane authors (quite as general, to say the least, as usually distinguishes other narratives by different hands),—above all, the long-concealed, and yet most numerous 'coincidences' which lie deep beneath the surface and which only a very industrious mind brings to light; coincidences which, if ingenuity had been subtle enough to fabricate, that same ingenuity would have been too sagacious to conceal so deep, and which are too numerous and striking (one would imagine) to be the effect of accident;—all these things, I say, would seem to argue (if any thing can) the integrity of the narrative. Yet all these things must necessarily, of course, go for nothing, on Strauss's hypothesis. There are, you say, certain discrepancies, and from them you proceed to conclude that the narrative is uncertain, and unworthy of credit; that, if there be a residuum of truth at all, no man can know with any certainty what or how much it is. We must there-fore leave the whole problematical. Now the question comes, whether we must not in consistency apply the same principle further; and, if so, whether we can find in any history whatever stronger marks of credibility; whether any was ever submitted to an examination more severe, or so severe; whether any can boast of a larger number of minds, of the first order, giving their assent to it."
"Let me stop you there," said the other; "you must consider that those minds were prejudiced in favor of the conclusion. They were inclined to believe the supernatural wonders which these pretended historians retail."
"How differently men may argue with the same premises! I was about to mention the suspicion attaching to miraculous narratives, as attesting (I still think so, notwithstanding your observation) that stress and pressure of supposed historic credibility under which so many powerful minds—minds many of them of the first order—have felt themselves compelled to receive these histories as true, in spite of such obstacles. Surely, you do not think that a miracle is in our age, or has been for many ages, an antecedent ground of credibility; or that if a history does not contain enough of them, as this assuredly does, it is certain to be believed. No; do not you with Strauss contend that a miracle is not to be believed at all, because it contradicts uniform experience? And yet thousands of powerful minds have believed the truth of these historic records against all this uniform experience! Their prejudices against it must surely have been stronger than those for it.—But to resume the statement of my difficulties. I say the question returns whether there is any history in the world which either presents in inexplicable marks of historic credibility, or in which as numerous and equally inexplicable discrepancies cannot be discovered. If there be none, then how far shall we adopt and carry out the principles of Strauss? for if we carry them out with rigid equity, the whole field of history is abandoned to scepticism: it is henceforth the domain of doubt and contention; as, in truth, a very large part of it in Germany has already become, in virtue of these very principles. Much of profane history is abandoned, as well as the sacred; and Homer becomes as much a shadow as Christ."
"You seem," said Robinson, "to be almost in the condition to entertain
Dr. Whately's ingenious 'Historic Doubts' touching the existence of
Napoleon Bonaparte!" *
____
* Are the ingenious "Historic Certainties," by "Aristar hus Newlight," from the same admirable mint?—ED. ____
"I believe that it is simply our proximity to the events which renders it difficult to entertain them. If the injuries of time and the caprice of fortune should in the remote future leave as large gaps in the evidence, and as large scope for ingenious plausibilities, as in relation to the remote past, I believe multitudes would find no difficulty in entertaining those 'doubts.' They seem to me perfectly well argued, and absolutely conclusive on the historic canons on which Strauss's work is constructed,—namely, that if you find what seem discrepancies and improbabilities in a reputed history, the mass of that historic texture in which they are found may be regarded as mythical or fabulous, doubtful or false. If you say the principles of Strauss are false, that is another matter. I shall not think it worth while to contest their truth or their falsehood with you. But if you adhere to them, I will take the liberty of showing you that you do not hold them consistently, if you think any remote history is to be regarded as absolutely placed beyond doubt."
"Well, if you will be grave," said Robinson, "though, upon my word. I thought you in jest,—is it possible that you do not see that there is a vast difference between rejecting, on the same ground of discrepancies, the credibility of the narratives of the Gospel, and that of any common history?"
"I must honestly confess, then, that I do not, if the discrepancies, as Strauss alleges, and not something else, is to be assigned as the cause of their rejection. If indeed, like some criminals under despotic governments, they are apprehended and convicted on a certain charge, but really hanged for an entirely different reason, I can understand that there may be policy in the proceeding; but I do not comprehend its argumentative honesty. Be pleased, therefore, (that I may form some conclusion,) to tell me what are those circumstances which so wonderfully discriminate the discrepancies in the New Testament histories from those in other histories, as that the inevitable consequence of finding a certain amount of discrepancies in the former leads to the rejection of the entire, or nearly entire, documents in which they are found, while their presence in other histories even to a far greater extent shall not authorize their rejection at all, or the rejection only of the parts in which the discrepancies are found. And yet I think I can guess."
"Well, what do you guess?"
"That you think that the miraculous nature of the events which form a portion of the New Testament history makes a great difference in the case."