Inspiration and Interpretation / Seven Sermons Preached Before the University of Oxford

by John William Burgon

Let every unbeliever however be allowed to state his difficulties in his own way. Mr. Wilson's difficulties certainly take a very peculiar shape. The increased Geographical knowledge of the present generation has evidently disturbed his faith. "In our own boyhood, the World as known to the ancients was nearly all which was known to ourselves (!). We have recently become acquainted,—intimate,—with the teeming regions of the far East, and with empires, pagan or even atheistic, of which the origin runs far back beyond the historic records of Judæa or of the West, and which were more populous than all Christendom now is, for many ages before the Christian era." (p. 162.) Such a statement is soon made; but it ought to have been substantiated. I take the liberty of doubting its accuracy.

But granting even that the heathen world "for many ages before the Christian era" was more populous than all Christendom now is:—what then? This fact "suggests questions to those who on Sundays hear the reading and exposition of the Scriptures as they were expounded to our forefathers, and on Monday peruse the news of a World of which our forefathers little dreamed." (pp. 152-3.)—And pray, (we calmly inquire,) Why are the Scriptures to be read or expounded after a novel fashion, even though our geographical knowledge has made a considerable advance? To this, we are favoured with no answer. The "questions" suggested are, we presume, the same which are contained in the following sentence. "In what relation does the Gospel stand to these millions[77]? Is there any trace on the face of its records that it even contemplated their existence[78]? We are told, that to know and believe in Jesus Christ is in some sense necessary to Salvation. It has not been given to these. Are they,—will they be, hereafter,—the worse off for their ignorance?" (p. 153.) ... "As to the necessity of faith in a Saviour to these peoples when they could never have had it, no one, upon reflection, can believe in any such thing. Doubtless they will be equitably dealt with." (p. 153.)

These last seven words, (which scarcely seem of a piece with the rest of the sentence,) we confess have always seemed a sufficient answer to the badly-expressed speculative difficulty which immediately precedes; a difficulty, be it observed, which does not depend at all on the popular advancement of Geographical knowledge; for it was urged with the self-same force anciently, as now; and was met by Bp. Butler, almost in the self-same words[79], upwards of a hundred years ago. But Mr. Wilson to our surprise and sorrow proceeds:—"We cannot be content to wrap this question up and leave it for a mystery, as to what shall become of those myriads upon myriads of non-Christian races. First, if our traditions tell us, that they are involved in the curse and perdition of Adam, and may justly be punished hereafter individually for his transgression, not having been extricated from it by saving faith,—we are disposed to think that our traditions cannot herein fairly declare to us the words and inferences from Scripture; but if on examination it should turn out that they have,—we must say, that the authors of the Scriptural books have, in those matters, represented to us their own inadequate conceptions, and not the mind of the Spirit of God." (pp. 153-4.)

I forbear to dwell upon the grievous spectacle with which we are thus presented. Here is a Clergyman of the Church of England deliberately proposing the following dilemma:—Either the Prayer Book is incorrect in its most important doctrinal inferences from Holy Scripture; or else, the Authors of Holy Scripture itself are incorrect in their statements. The morality of one who declares that he finds himself placed between the horns of this dilemma, and yet retains his office as a public teacher in the Church of England,—it is painful to contemplate. But this is only ad hominem. The Reverend writer's difficulty remains.

And it seems sufficient to reply:—It is not we who "wrap up the question," but God. As a mystery we find it; and as a mystery, we not only "can," but must be content to "leave it." Further, it is not "our traditions," but Holy Scripture itself which tells us that "by one man Sin entered into the World, and Death by Sin; and so Death passed upon all men, for that all have sinned[80]:"—that "in Adam all died[81]:"—that "we were by nature the children of wrath, even as others[82]:" and the like. Scripture, on the other hand, as unequivocally assures us that God is good, or rather that He is very Goodness. We are convinced, (in Mr. Wilson's words,) "that all shall be equitably dealt with according to their opportunities." (p. 154.) Moreover, he would be a rash Divine who should venture to adopt the opinion so strenuously disclaimed by Bp. Butler, "that none can have the benefit of the general Redemption, but such as have the advantage of being made acquainted with it in the present life[83]." ... How, in the meantime, speculative difficulties concerning the hereafter of the unevangelized Heathen are affected by the fact that our population now "peruse the news of a World of which our forefathers little dreamed," (pp. 152-3,)—it is hard to see. Equally unable am I also to understand how the discovery that a larger number of persons are the subjects of this speculative difficulty than used once to be supposed, can constitute any reason why Scripture should not still be read and expounded on Sunday "as it used to be expounded to our forefathers."

We have been so particular, because whenever any of these writers condescend to be argumentative, we are eager to bear them company. No wish at all have we, in the abstract, to stifle inquiry; no objection whatever have we to the principle of free discussion. And yet, as a clergyman, I cannot discuss such questions as these with a Minister of the Church of England, except under protest. I deny that these are in any sense open questions. To dispute concerning them,—εἰ μὴ θέσιν διαφυλάττων,—one of the disputants must first, at least, resign his commission. It is simply dishonest in a man to hold a commission in the Church of England, under solemn vows, and yet to deny her doctrines. An Officer in the Army who should pursue a similar line of action, would be dismissed the Service,—or worse.—Under protest, then, we follow the Rev. H. B. Wilson, B.D.

Next come three other specimens "of the modern questionings of traditional Christianity," "whereby observers are rendered dissatisfied with old modes of speaking:" (p. 156:) viz. (1) St. Paul "speaks of the Gospel 'which was preached to every nation (sic) under heaven,' when it has never yet been preached to the half[84]." (2) "Then, again, it has often been appealed to as an evidence of the supernatural origin of Christianity, and as an instance of supernatural assistance vouchsafed to it in the first centuries, that it so soon overspread the world:" (p. 155:) whereas "it requires no learning to be aware that neither then nor subsequently have the Christians amounted to a fourth part of the people of the Earth." (Ibid.) (3) So again, "it has been customary to argue that, à priori, a supernatural Revelation was to be expected at the time when Jesus Christ was manifested upon the Earth, by reason of the exhaustion of all natural or unassisted human efforts for the amelioration of mankind;" (pp. 155-6;) whereas "our recently enlarged Ethnographical information shews such an argument to be altogether inapplicable to the case." "It would be more like the realities of things, as we can now behold them, to say that the Christian Revelation was given to the Western World, because it deserved it better and was more prepared for it than the East." (p. 156.)—The remedy for the first of these difficulties (says Mr. Wilson,) is, "candidly to acknowledge that the words of the New Testament which speak of the preaching of the Gospel to the whole world, were limited to the understanding of the times when they were spoken." The suggestions of our own moral instincts are rather to be followed, "than the express declarations of Scripture writers, who had no such knowledge as is given to ourselves of the amplitude of the World." (p. 157.)

For my own part, I see not how Mr. Wilson's proposed remedy meets the case; unless he means to say that in the time of St. Paul the Gospel had been literally preached to the whole World as far as the World was then known. If not, it is clear that recourse must be had to some other expedient. Instead then of the "candid acknowledgment" required of us by the learned writer, may we be allowed to suggest to him the more prosaic expedient (1st) of making sure that he quotes Scripture accurately; and (2nd) that he understands it?... It happens that St. Paul does not use the words "every nation under heaven" as Mr. Wilson inadvertently supposes. The Apostle's phrase, πάσῃ τῇ κτίσει, in Colossians i. 23, (as in St. Mark xvi. 15), means 'to the whole Creation,' or 'every creature;' (the article is doubtful;) in other words, he announces the universality of the Gospel, as contrasted with the Law; and he explains that it had been preached to the Heathen as well as to the Jews. Our increased knowledge therefore has nothing whatever to do with the question; and the supposed difficulty disappears. The two which remain, being (according to the same writer,) merely incorrect inferences of Biblical critics, need not, it is presumed, be regarded as insurmountable either.

Following Mr. Wilson through his successive vagaries of religious (?) thought, we come upon a succession of strange statements; the object of which seems to be to cast a slur on Doctrine generally.—The doctrine of Justification by faith "is not met with ... in the Apostolic writings, except those of St. Paul." (p. 160.) [A minute exception truly!].—"Then, on the other hand, it is maintained by a large body of Theologians, as by the learned Jesuit Petavius and many others, that the doctrine afterwards developed into the Nicene and Athanasian, is not to be found explicitly in the earliest fathers, nor even in Scripture, although provable by it." (p. 160.) [Would it not have been fair, however, to state what appears to have been the design of Petavius therein[85]? and should it not have been added that our own Bishop Bull in his immortal "Defensio Fidei Nicænæ" established the very reverse "out of the writings of the Catholic Doctors who flourished within the first three centuries of the Christian Church[86]?">[ "The nearer we come to the original sources of the History, the less definite do we find the statements of Doctrines, and even of the facts from which the Doctrines were afterwards inferred." (p. 160.) "In the patristic writings, theoretics assume continually an increasingly disproportionate value. Even within the compass of our New Testament, there is to be found already a wonderful contrast between the words of our Lord and such a discourse as the Epistle to the Hebrews." (pp. 160-1.) [What a curious discovery, by the way, that an argumentative Epistle should differ in style from an historical Gospel!] "Our Lord's Discourses," (continues this writer,) "have almost all of them a direct Moral bearing." (p. 161.) [The case of St. John's Gospel immediately recurs to our memory. And it seems to have occurred to Mr. Wilson's also. He says:—] "This character of His words is certainly more obvious in the first three Gospels than in the fourth; and the remarkable unison of those Gospels, when they recite the Lord's words, notwithstanding their discrepancies in some matters of fact, compels us to think, that they embody more exact traditions of what He actually said than the fourth does." (p. 161.) [In other words, the authenticity of St. John's Gospel[87] is to be suspected rather than the worthlessness of the speculations of the Vicar of Great Staughton!]

The object of three pages which follow (pp. 162-5.) seems to be to shew that in the Apostolic Age, Immorality of life was more severely dealt with, even than erroneousness of Doctrine. Except because the writer is eager to depreciate the value of orthodoxy of belief, and to cast a slur on doctrinal standards generally,—it is hard to see why he should write thus. Let him be reminded however that our Saviour makes Faith itself a moral, not an intellectual habit[88]; and, (if it be not an uncivil remark,) what but an immoral spectacle does a Clergyman present who openly inculcates distrust of these very Doctrines which he has in the most solemn manner pledged himself to uphold and maintain?