Now, man's nature is, as we know, diametrically opposite to all this: and unable to escape from the conviction of Christian truth in some sense, he would bend his shrewd invention to the attempt of warping that stern truth to shapes more consistent with his idiosyncrasies. A religious plan might be expected, which, in lieu of a difficult, holy spirituality, should exact easy, mere observances; to say a thousand Paters with the tongue, instead of one "Our Father," from the heart; to exact genuflections by the score, but not a single prostration of the spirit; to write the cross in water on the forehead often-times, but never once to bear its mystic weight upon the shoulder. In spite of self-denial, cleverly kept in sight by means of eggs, and pulse, and hair-cloth, to pamper the deluded flesh with many a carnal holiday; in contravention of a kingdom not of this world, boldly to usurp the temporal dominion of it all: instead of the overwhelming incomprehensibility of an eternal doom, to comfort the worst with false assurance of a purgatory longer or shorter; that after all, vice may be burnt out; and who knows but that gold, buying up the prayers and superfluous righteousness of others, may not make the fiery ordeal an easy one? In lieu of a God brought near to his creatures, infinite purity in contact with the grossest sin, as the good Physician loveth; how sage it seemed to stock the immeasurable distance with intermediate numia, cycle on epicycle, arc on arc, priest and bishop and pope, and martyr, and virgin, and saint, and angel, all in their stations, at due interval soliciting God to be (as if His blessed Majesty were not so of Himself!) the sinner's friend. How comfortable this to man's sweet estimation of his own petty penances; how glorifying to those "filthy rags," his so-called righteousness: how apt to build up the hierarchist power; how seemingly analogous with man's experience here, where clerks lay the case before commissioners, and commissioners before the government, and the government before the sovereign.
All this was entirely expectable: and I can conceive that a deep Reasoner among the first apostles, even without such supernal light as "the Spirit speaking expressly," might have so calculated on the probabilities to come, as to have written, long ago, words akin to these: "In the latter times some shall depart from the faith, giving heed to seductive doctrines, and fanciful notions about intermediate deities, (δαιμονἱων,) perverting truth by hypocritical departures from it, searing conscience against its own cravings after spiritual holiness, forbidding marriage, (to invent another virtue,) and commanding abstinence from God's good gifts, as a means of building up a creature-merit by voluntary humiliation." At the likelihood that such "profane and old wives' fables" should thereafter have arisen, might Paul without a miracle have possibly arrived.
Yet again: take another view. The Religion of Christ, though intended to be universal in some better era of this groaning earth, was, until that era cometh, meant and contrived for any thing rather than a Catholicity. True, the Church is so far Catholic that it numbers of its blessed company men of every clime and every age, from righteous Abel down to the last dear babe christened yester-morning; true, the commission is "to all nations, teaching them:" but, what mean the simultaneous and easily reconciled expressions—come out from among them, little flock, gathered out of the Gentiles, a peculiar people, a church militant, and not triumphant, here on earth? Thus shortly of a word much misinterpreted: let us now see what the Romanist does, what, (on human principles,) he would be probable to do, with this discriminating religion. He, chiefly for temporal gains, would make it as expansive as possible: there should be room at that table for every guest, whether wedding-garmented or not; there would be sauces in that poisonous feast, fitted to every palate. For the cold, ascetical mind, a cell and a scourge, and a record kept of starving fancies as calling them ecstatic visions vouchsafed by some old Stylite to bless his favoured worshipper; for the painted demirep of fashionable life, there would be a pretty pocket-idol, and the snug confessional well tenanted by a not unsympathizing father; for the pure girl, blighted in her heart's first love, the papist would afford that seemingly merciful refuge, that calm and musical and gentle place, the irrevocable nunnery; a place, for all its calmness, and its music, and its gentle reputations, soon to be abhorred of that poor child as a living tomb, the extinguisher of all life's aims, all its duties, uses and delights: for the bandit, a tythe of the traveller's gold would avail to pay away the murder, and earn for him a heap of merits kept within the cash-box: the educated, high-born and finely-moulded mind might be well amused with architecture, painting, carving, sweet odours, and the most wondrous music that has ever cheated man, even while he offers up his easy adorations, and departs, equally complacent at the choral remedies as at the priestly absolution; while, for those good few, the truly pious and enlightened children of Rome, who mourn the corruptions of their church, and explain away, with trembling tongue, her obvious errors and idolatries, for these the wily scheme, so probable, devised an undoubted mass of truth to be left among the rubbish. True doctrines, justly held by true martyrs and true saints, holy men of God who have died in that communion; ordinances and an existence which creep up, (heedless of corruption though,) step by step, through past antiquity, to the very feet of the Founder; keen casuists, competent to prove any point of conscience or objection, and that indisputably, for they climax all by the high authority of Popes and councils that cannot be deceived: pious treatises and manuals, verily of flaming heat, for they mingle the yearnings of a constrained celibacy with the fervencies of worship and the cravings after God. Yes, there is meat here for every human mouth; only that, alas for men! the meat is that which perisheth, and not endureth unto everlasting life. Rome, thou wert sagely schemed; and if Lucifer devised thee not for the various appetencies of poor, deceivable, Catholic Man, verily it were pity, for thou art worthy of his handiwork. All things to all men, in any sense but the right, signifies nothing to anybody: in the sense of falsehoods, take the former for thy motto; in that of single truth, in its intensity, the latter.
Let not then the accident—the probable accident—of the Italian superstition place any hindrance in the way of one whose mind is all at sea because of its existence. What, O man with a soul, is all the world else to thee? Christianity, whatever be its broad way of pretences, is but in reality a narrow path: be satisfied with the day of small things, stagger not at the inconsistencies, conflicting words, and hateful strifes of those who say they are Christians, but "are not, but are of the synagogue of Satan." Judge truth, neither by her foes nor by her friends but by herself. There was one who said (and I never heard that any writer, from Julian to Hobbes, ever disputed his human truth or wisdom) "Needs must that offences come; but wo be to that man by whom the offence cometh. If they come, be not shaken in faith: lo, I have told you before. And if others fall away, or do ought else than my bidding, what is that to thee? follow thou ME."
THE BIBLE.
Whilst I attempt to show, as now I desire to do, that the Bible should be just the book it is, from considerations of anterior probability, I must expand the subject a little; dividing it, first, into the likelihood of a revelation at all; and secondly, into that of its expectable form and character.
The first likelihood has its birth in the just Benevolence of our heavenly Father, who without dispute never leaves his rational creatures unaided by some sort of guiding light, some manifestation of himself so needful to their happiness, some sure word of consolation in sorrow, or of brighter hope in persecution. That it must have been thus an à priori probability, has been all along proved by the innumerable pretences of the kind so constant up and down the world: no nation ever existed in any age or country, whose seers and wise men of whatever name have not been believed to hold commerce with the Godhead. We may judge from this, how probable it must ever have been held. The Sages of old Greece were sure of it from reason: and not less sure from accepted superstition those who reverenced the Brahmin, or the priest of Heliopolis, or the medicine-man among the Rocky Mountains, or the Llama of old Mexico. I know that our ignorance of some among the most brutalized species of mankind, as the Bushmen in Caffraria, and the tribes of New South Wales, has failed to find among their rites any thing akin to religion: but what may we not yet have to learn of good even about such poor outcasts? how shall we prove this negative? For aught we know, their superstitions at the heart may be as deep and as deceitful as in others; and, even on the contrary side, the exception proves the rule: the rule that every people concluded a revelation so likely, that they have one and all contrived it for themselves.
Thus shortly of the first: and now, secondly, how should God reveal himself to men? In such times as those when the world was yet young, and the Church concentrated in a family or an individual, it would probably be by an immediate oral teaching; the Lord would speak with Adam; He would walk with Enoch; He would, in some pure ethereal garb, talk with Abraham, as friend to friend. And thereafter, as men grew, and worshippers were multiplied, He would give some favoured servant a commission to be His ambassador: He would say to an Ezekiel, "Go unto the house of Israel, and speak my words to them:" He would bid a Jeremiah "Take thee a roll of a book, and write therein all the words that I have spoken to thee:" He would give Daniel a deep vision, not to be interpreted for ages, "Shut up the words, and seal the book even to the time of the end:" He would make Moses grave His precepts in the rock, and Job record his trials with a pen of iron. For a family, the Beatic Vision was enough: for a congregated nation, as once at Sinai, oral proclamations: for one generation or two around the world, the zeal and eloquence of some great "multitude of preachers:" but, indubitably, if God willed to bless the universal race, and drop the honey of his words distilling down the hour-glass of Time from generation to generation even to the latter days, there was no plan more probable, none more feasible, than the pen of a ready writer.
Further: and which concerns our argument: what were likely to be the characteristic marks of such a revelation? Exclusively of a pervading holiness, and wisdom, and sublimity, which could not be dispensed with, and in some sort should be worthy of the God; there would be, it was probable, frequent evidences of man's infirmity, corrupting all he toucheth. The Almighty works no miracles for little cause: one miracle alone need be current throughout Scripture: to wit, that which preserves it clean and safe from every perilous error. But, in the succession of a thousand scribes each copying from the other, needs must that the tired hand and misty eye would occasionally misplace a letter: this was no nodus worthy of a God's descent to dissipate by miracle.