And this prevents our deciding the question by experiment, as is sometimes urged. Why not, it is said, settle the question once for all by a test case? But this is impossible, since in the vast majority of cases we cannot say whether the above conditions are fulfilled or not; and even if we could, it would still be impracticable. For prayer is the earnest entreaty that God would grant something we earnestly desire; and if used as an experiment, it ceases to be genuine prayer altogether.
But it is further urged that though we cannot decide by experiment we can by observation. The facts, however, can be explained on either theory. Suppose, for instance, an epidemic breaks out, and prayer is at once made that it may cease; but instead of ceasing, it continues for a week, and kills a hundred persons. How do we know that but for the prayers it might not have continued for a month and killed a thousand? And the same argument applies in other cases.
Against these various objections we must remember that an immense number of men of many ages and countries, and of undoubted honesty and intelligence have asserted that their prayers have been answered; and the cumulative value of this evidence is very great. While, to those who possess it, the conviction that certain events happened, not accidentally, as we might say, but in answer to some prayer, is absolutely convincing.
None of these difficulties, then, can be maintained. There is nothing incredible in prayers being answered, they are not wrong, and many of those who ought to know best (i.e., those who pray) assert that they are not useless.
(B.) Christianity and Human Nature.
The next subject we have to consider is a very important one, the adaptation of Christianity to human nature. To begin with, it is undeniable that Christianity appeals very strongly to some, at least, among every class of men. The poor value it as much as the rich, the ignorant as much as the learned; children can partly understand it, and philosophers can do no more. And this is not only the case at the present time, but it has been so among all the changing conditions of society for eighteen centuries.
Now, when we inquire into the reason of this powerful hold which Christianity has on so many men, we find it is because it meets certain inherent cravings of human nature. Some of these, such as man's belief in prayer, and his sense of responsibility, are of course satisfied by any form of Theism. So also is his idea of justice, which requires virtue and vice to be suitably rewarded hereafter, since they are not here. But man's nature has many other cravings besides these; yet Christianity seems to satisfy it everywhere.
We will consider four points in detail and select Sorrow and Sin, Death and Eternity. The first three, and possibly the fourth, all have to be faced; they are the common heritage of all mankind. And while Rationalism does not help us to face any of them, and Natural Religion leaves much in uncertainty, Christianity meets the needs of mankind throughout, or at all events far better than any other religion.
And first, as to Sorrow. It is indisputable that in this life man has to bear a great deal of sorrow and suffering; and it is also indisputable that when in sorrow he longs for someone who can both sympathise with him, and help him. An impersonal God can, of course, do neither; indeed, we might as well go for comfort to the force of gravity. And though a personal God can help us, we do not feel sure that He can sympathise with us. On the other hand, fellow-men can sympathise, but they cannot always help. In Christ alone we have a Being Who entirely satisfies human nature; for being Man, He can sympathise with human sorrow, and being God, He can alleviate it. So here Christianity supplies a universal want Of course, the doctrine of the Incarnation also satisfies mankind in other respects, especially in presenting him with a worthy Being for his affections, and with a perfect Example; but these points have been already noticed in [Chapter XIII.]