Is it possible that any minister in politics, or religion, can believe that "Honesty is the best policy," and yet act with double-dealing? Can any person, who has power to think, believe that he will be respected when he, on a Sunday, preaches improvidence as being taught by the Almighty, and on a Monday proclaims that men are wicked who do not make a provision for the future? If such people were honest with themselves, they would soon discover that the doctrine propounded from the pulpit is a Buddhistic one, acted upon by all the early disciples of Sakya Muni, and in a conspicuous manner by himself. Yet, if a parson were to be candid thus far to himself, he would probably say—"I cannot afford to be honest in this matter openly, and I must keep this knowledge to myself." Interest, unfortunately, determines the actions, even of our divines, more than a rigid uprightness.
We are thus at the foundation of those causes which are in operation to make the thoughtful laity distrustful of the clergy—it is, that the latter are not honourable or strictly veracious—they preach one doctrine, and act upon another. Honesty is on their lips, but self-interest in their hearts. From the Pope to the humblest deacon, there is a conscious reticence in every mind—an inner belief that their pretensions are not tenable, yet an outward determination to proclaim them at all hazards; like the silversmiths of Ephesus, they all unite in the belief that "their craft is in danger" when the apostles of reason appear.
Far be it from me to assert that all the clergy are dishonest in the full meaning of the word. I believe that many of them have such undeveloped minds, or such mean intellectual capacities, that they are absolutely unable to think upon any subject which has not been drilled into them when their brains were childish and ductile. Others, again, have been schooled into the belief that "doubt" and "the devil" are identical, and who pray to be defended from both—with them, "to inquire" is a temptation of Satan, and so is to be manfully resisted; others, again, say to themselves, and sometimes even to their friends—"I know what will follow if I go into 'the evidences'—I dare not do it, and prefer to remain in my present condition." Others, again, say to their conscience—I am paid to expound a certain book, in a certain way; I cannot afford to give up my position; consequently I will neither hear of nor argue upon either the volume or the doctrine. There are, again, some few religionists who, by constantly encouraging a blind faith, and repressing all intellectual doubts, come at length to believe their position impregnable, and who trust it because it is, as it were, always kept under a glass-case. Some such I know, or have known, personally; and have heard from their own lips how their very accurate knowledge of the Bible has made them doubt its inspiration, and how "they have wrestled with God in prayer"—to use their own expression—until the temptation to distrust has been changed into a childlike confidence. Men like these are not dishonest to the world, they are only so to themselves.
The career of one of my acquaintances has been so striking, that it deserves a record. The man of whom I speak was one of powerful intellect, and of an inquiring turn of mind; but he was in holy orders, and had schooled himself never to investigate the Bible's claim to inspiration, or anything connected with religion. He faithfully did the ordinary duties of a minister according to his lights; but throughout his ministrations, in the composition and delivery of every sermon, there was a powerful undercurrent of the mind which was constantly saying, without using words—"You know that you are not honest." Prayer did not subdue this mental conflict, and day by day the undercurrent grew stronger. It was, however, resolutely opposed, and an outward orthodoxy rigidly kept up. Of the throes of such a man, when he was quietly alone, few but those who have felt them can have an idea. Under their influence the brain gave way, and insanity was the reward of a resolute determination to be orthodox against personal conviction. Similar cases are not uncommon, when faith opposes reason.
It is very doubtful whether ordinary laymen have an adequate idea of the extent of clerical dishonesty existing amongst us, not only in the seats of learning, but in our towns, cities, and villages. As I have had much correspondence and conversation with many ministers of religion, I have formed the opinion that parsons of all denominations regard themselves much in the same light as trade unionists and non-union men, the two parties look upon each other as hostile. The former, who call themselves the orthodox, keep up a sort of spy system upon those whose opinions they fear, because they are not in the union. Such men, if they had a chance, would not scruple to "ratten" an adversary. They judge of a man by the books which they chance to see in his library, book-cases, or upon his table; and, without the manliness to confront, they have the weakness to backbite those whose mind is more robust than their own.
As a physician, I have been consulted by a Church of England minister, who was suspected by the rest of the ministers in his town of being a non-union man. Of strong mind, he did not preach the usual jargon which the pulpit delights in. Irons upon Prophecy and Inman's Ancient Faiths had been seen in his study, and he spoke approvingly of Colenso. As a consequence, he was watched in the pulpit and in the street. He was followed to the homes of poverty, and sick folk were visited, that the nature of his ministrations might be searched out. He was visited by persons of all classes, who, taking their cue from the New Testament, strove to entangle him in his talk. Being married, and having a family, and no means of subsistence, save his church living, this trade union persecution made him miserable, and seriously injured his health. But he was resolute not to be dishonest, and held on his way. I was, he assured me, the only person whom he knew that could appreciate his condition, and he was most thankful for my sympathy and advice. He left my house already improved in health; and the feeling that he had a friend to whom he might always apply, enabled him to bear his persecution manfully. He still retains his position, notwithstanding all the wiles and "picketings" of the trade unionists.
This spy system, mentioned in the above example, is associated with an attempt to discover and apply backstairs influence—those who have the power of making appointments in the church, the chapel, or the meeting-house, are studied, and their opportunities to remove a non-unionist taken advantage of by clerical "By-ends," who endeavour to shape their judgment according to that of their patrons.
This dishonesty reacts upon itself. Men who preach habitually one set of doctrines to a congregation, tie themselves and their understanding down to the low level of the majority of mediocrities; and as this level has, under such circumstances, a tendency to lower itself, the clergy have been compelled to fall, with their patrons, far down in the intellectual scale, and the intelligence and educational status of ministers of all denominations sinks annually lower. The proprieties of society prevent me from repeating what has come to my ears from the lips or pens of distinguished clerics. It will be enough if I utter my belief that one or more outspoken laymen will do more good to religion, and advance the interests of society more, than all ecclesiastical unionists. In this and the preceding volumes it has been my aim to be thoroughly honest. In some things of small moment, such as Greek accents, Hebrew points, &c., it is probable I have been faulty. I will even allow, willingly, that a more perfect Hebrew scholar than myself may esteem my etymons fanciful and incorrect. My work having been done in the midst of constant interruptions, I concede that, to accomplished bookworms, it must appear disjointed. But, with all its faults, it is honest; and, being so, I claim the right to challenge any one who chooses to enter the lists, and encounter me honourably, to a knightly combat. I am sure that my aim has been, and is yet, to elicit truth. To me vituperation, because I have run foul of what are called established doctrines, has no more influence than it had upon the prime movers of any revolution. A foul blow, such as iniquitous misrepresentation, would probably anger me for a moment, yet it would nerve me, in the course of a few hours, to make an onslaught more furious than ever. With a literary rascal one cannot observe the strict laws of knighthood, except indeed, those which govern the relations of the noble and the varlet.
I make this challenge the more boldly, because the so-called orthodox cannot persecute me by those meannesses which they employ against each other. Having no ecclesiastical status, I have no penalty to dread from frightened bishops or malignant priests. In the face of such a defiance the clerical party must fight fairly, or slink away as cravens. One condition, however, I must make with any one who enters the lists—viz., that any misrepresentation, such as that made about Bishop Colenso by Dr Browne of the See of Winchester, shall be regarded as ipso facto—a signal of defeat.
To return to the idea which is enunciated at the early part of this essay, let us contemplate what would be, or rather, what ought to be, the duty of an honest man, whose aim is to defend the faith which he professes, and to prove that the book which he reveres is deserving of his confidence.