BR 100 .P556 1872 Pirie, William D. The philosophy of Christianity / c?iyCc^ hate one another with bitterness. Having no, common idea of the precise object of that which they profess to be their common faith, they consider those who differ from them as enemies of God, and as falsely charging themselves with errors which imply exclusion from salvation. They may not indeed allow this, but their whole conduct and language inevitably lead to this conclusion.* * It is evident that no sj'stem can be true which may have a variety of meanings. Unless, therefore, Christianity can be clearly reduced to one main object, so as to be understood by all in the same sense, it either cannot be true, or there must be some misconception as to the mode in ivhich it is interpreted. "We admit INTRODUCTION. 11 This miserable state of things is evidently incap- able of remedy under the assumption that Chris- tianity is an arbitrary scheme ; because under such an assumption it is not only impossible to ascertain what is of real importance for working out our salvation, but, from the very nature of the case, there can he no common principle for guiding us in the interpretation of Scriptitre. Every one accord- ingly interprets it according to the nature of the education which he has received, or according to some capricious theory which his own speculations may have suggested. People thus come to regard that, notwithstanding the variety of opinions among Christians as to what the object of Christianity is, there is a certain vague sense of some common principle. But it is so vague as only to indicate that such a principle actually exists, and hardly serves any practical purpose. So much is this the case, that Christian sects are more alienated from one another than from the heathen, as if their differences were more objectionable than if they denied Christ altogether ! The grand advantage which Papacy enjoys is in its appealing to a common interpreter of Scripture. With the Papists, the Church interprets Scripture, and in any doubt they can appeal to the interpretation of the Church. Need we wonder that multitudes, even of thinking men, should take refuge in a denomination which at least gives them some cer- tainty, however weak may be the basis on which the claim rests ? They cannot throw aside religion altogether, while they find that Protestantism inteqorets Scripture in an infinity of different ways ! The Koman Catholics are perfectly right that we must have an interpreter of Scripture if Christianity is to be anything save a congeries of unchristian sects ; but the interpreter is not to he any man or body of men, hut tliat natural rcliyion ichich God has given in reason and in 2^'rovldence, according to the distinct authority of Scripture itself. 12 THE PHILOSOPHY OF CHEISTIANITY. the sense of Scripture as self-evident at the very time when they are unco7isciously giving it a sense cor- respo7iding to their own 'predetermined oimiions. It is thus absolutely impossible to reconcile con- flicting systems, or to determine with certainty which of them is true, or which more or less erro- neous. Each no doubt triumphantly appeals to Scripture, but the appeal is made by each to a sense of Scripture attained under his oion special principle of interpretation. In this way Scripture speaks to the advocates of each system in different terms. They give it entirely different meanings, and that for the most part in perfect honesty of purpose. Hence new sects are formed, just as individuals are led by their respective tendencies, dispositions, or circum- stances to adopt new principles of interpretation. Nor is it possible to prove any of them to be wrong, so long as a common principle of interpretation fails to he recognised. There thus seems no limit to the evil. We are perpetually multiplying, not merely the forms, but the kinds of Christianity. We can- not wonder, then, that infidels should point to such a state of things with triumph, as they plausibly ask how others can be required to assent to a system with respect to the essentials of which its own disciples differ so widely that there are likely to be as many opinions as there are individuals professing it ? This is the stronghold of practical INTRODUCTION. 13 infidelity.* It does not really derive its strength, from any objection either to the evidences of Chris- tianity or to Christianity on its own merits, as it develops its own theory, but from the uncertainty which prevails in the Christian world as to what the precise object of Christianity is, and of course, conse- quently, as to the precise means of its realisation.-f- * The very same thing may be said as to morality. The theories with respect to its foundation are innumerable. Nay, there is hardly to be found any^vhere o, precise definition of what morality means. Yet it is clear that there must be a means of determin- ing what morality is, and what are its foundations, so as to satisfy ever}'' reasonable person. Unless this can be done, indeed, it is evident that there can be no true science of morality, or rather, perhaps, we should say that morality is a mere delusion and a lie. + There has been a considerable apparent tendency to union exhibited among Presbyterian Churches during the last few years. We have the proposed union betwixt the Free Church and the United Presbyterian Church in Scotland, the union of the Pres- byterian Churches in Australia, and the proposed union of Pres- byterian Churches in Canada. But the argument in the text is not in the slightest degree affected by such cases. For none of them tell us ivhy the points deemed of essential imjjortance a few years ago are considered of no importance now. They seem not to give up those points as having little bearing on the object of Christianity, but to shelve them. Hence one can hardly help thinking that their unions or proposed unions have some unde- clared purpose. They prove, however, the tendency of the times, as showing the absolute necessity of union if the contest against infidelity is to be maintained. The tendency, at all events, is in the right direction, but it proves most strikingly the necessity of discovering and fully explaining the real principle of union ; for, apart from this, such mere arbitrary unions cannot be per- manent. The evil must break out in some other direction, and probably under a more imbittered form than before. Deeply 14 THE PHILOSOPHY OF CHRISTIANITY. Now, in order to pave the way for meeting this evil, it must, in the first instance, be observed that the assumption to which we have adverted is altogether erroneous. Christianity is no more an arbitrary system than the theory of moral science is an arbitrary system. It is simply a carrying forth of the primary purpose of God in the creation of man, under a clmngccl condition of tilings. It is the science, therefore, which teaches men to understand both the nature of their relationships with intelligent beings under that changed condition of things, and the means which have been provided for enabling us to realise them. It thus affords an assurance of the most perfect and permanent happiness of which their natures are susceptible, to all who choose to interested as I am in the Church, of England, I regret to say that her efforts in this direction, though conspicuously indicating her sense of the necessity of unity, have been eminently unsatisfac- tory. The union with the Greek and Eoman Catholic Churches, proposed by one of her sections, simply indicates an entire ignor- ance of the only object which renders Christianity worth having. Such a union would be a step backwards, and consequently a step towards the annihilation of Christianity altogether. Some indications of a truly Christian spirit as to this matter have been recently displayed by another section of the Church, but with a painful timidity which we hope will soon give way to a firmer avowal of principle. It cannot be that a Church which mani- fests so great liberality as to doctrine should hold such narrow views as to the comparatively, trifling question of forms and eccle- siastical orders. It needs but a determined move on the part of some of her chiefs, and the Church of England will lead the Christianisatiou of the world. INTRODUCTION. 15 make it available. The notion that Christianity is an arbitrary system, has arisen from an entire mis- conception as to the nature of that happiness lohich it promises. This misconception again originates in the almost irresistible strength which our desire for worldly gratifications has acquired hy that alienation from God which characterises our changed condi- tion. It is not really to be attributed to any defi- ciency in Scripture, which, on the contrary, is as explicit on the subject as it is possible for language to be. But no form of language can accurately convey the precise truth to those whose minds are not in a fitting condition to receive it, and who therefore can neither perfectly understand it, nor would be willing to make it practically available even if they did understand it. Hence the full sense of Scripture in regard to the object of Chris- tianity is only appreciated by degrees, as the human mind progresses in the growth of a higher moral intelligence. No doubt men comparatively low in the scale of intelligence may feel the object of Christianity, but this is quite a different thing from a rational appreciation of its character, and evi- dently implies the faith of a lower class of mind.* * There are many professing Christians, as will appear more fully afterwards, who hardly know anything whatever as to the philosophy of Christian doctrine, but who yet feel that Chris- tianity is to them a source of the highest happiness. These, however ignorant— i e, , however low may be the class of their 16 THE PHILOSOPHY OF CHRISTIANITY. The mass of mankind, indeed, hitherto have been found utterly incapable of appreciating the glory and blessedness of a high spirituality. Hence the intense and permanent happiness promised by Christianity under the names of " heaven, salvation, and the exceeding great re- ward," has hardly ever been philosophically ex- plained. It has been regarded generally as some species of undefined enjoyment, probably of a similar sort with those gratifications which men desire as mere creatures of the world. This was a result of the natural tendencies of the unregenerate mind, as is proved by the dogmas of false religions on the subject. For these systems of false religions only point to temporal rewards and punishments as motives through which the human mind is to be acted upon. There are no exceptions. All false minds — may "be real Christians, and may realise the purpose of Christianity without having ever had anything like a clear intellectual conception of its theory. A progressive knowledge of its theory is only absolutely essential as men advance in intelligence, and thus are necessarily led to seek a knowledge of principles, without which their faith would be deficient in its basis. The very same thing is true of all other subjects and sciences. Authority is sufficient as a basis for the belief of the ignorant, but it can never constitute an efficient basis for the belief of those who have begun to accustom themselves to original thought. The great risk in religion is, that comparatively illiterate and ignorant people may be led to attach a value to mere incidents and accidents, so as to draw them away from faith in the real end and object of Christianity, to what they imagine to he faith in its accessories. INTRODUCTION. 17 religions, however much they may differ in other respects, are, in so far as this particular is con- cerned, perfectly at one. Their rewards and punish- ments are entirely of a sensual, or at all events of a worldly and selfish character. Such are the Elysium and the Tartarus of the ancients, and such the Paradise of the Mohammedans. It is not wonderful, consequently, that the language of Scripture, however explicit, was insufficient to obviate this error, until intelligence had so far progressed as to ascertain the true principle of interpreting its language. Those who cannot ap- preciate this principle may to a certain extent fed the sense of the language of Scripture under the action of higher influences, but its meaning intd- hctually would remain as vague to them as before. Hence it is possible to live a Christian life without having any precise idea of the nature of the Chris- tian theory, though this can only be the case with those who are unaccustomed to seek for principles. This, accordingly, is found to be the fact : There have been many real Christians in feeling through all ages of Christian history, but it is only as intelligence has progressed in more recent times that the true character of the Christian scheme has begun intellectually to dawn upon the world. We have in this an additional manifestation of the fitness of Christianity for all ages. Its spiritual character B 18 THE PHILOSOPHY OF CHRISTIANITY. develops with the intellectual development of the human mind. So long as the theories of ordinary science were uncertain, and the scientific world was thus divided into sects, the differences existing among Christians were regarded as analogous to those existing among scientific men on other sub- jects, and consequently as of little importance. But when physical science assumed a definite form, and when the conclusions of each science, so far as each reached, were becoming precise and almost indisputable, the wide and irreconcilable differences in the Christian world as to the purpose and power of religion, necessarily generated doubts either as to the truth of Christianity itself, or as to the mode under which inquiries into its johilosophical char- acter had been prosecuted. It did not seem pos- sible that while other sciences were advancing more and more towards unity, the most important of all sciences should be becoming more and more un- certain and imsettled, both as to its object and as to the means of realising that object.* The conse- quence has been that, from the time in which the introduction of a more perfect system of philoso- * This, however, is exactly what might be expected, since re- ligion not only involves more profound considerations than any other subject, but is often opposed to prejudices far greater than any with which other subjects had to contend. Y^et we know how much even the lesser prejudices affecting i^hysical sciences have retarded their progress, and these too not always scientific, but sometimes flowing from false theories of religion. INTEODUCTION. 19 phising gave a higher character to physical science, a growing tendency to religious infidelity has been generated. This at first manifested itself in the form of direct attacks on the evidences of Chris- tianity. But these failed. Many objections were no doubt taken to incidental points in the details of Scripture, and metaphysical doubts suggested as to the possibility of supernatural phenomena ; but these can hardly be considered as deserving a higher character than that of clever and ingenious speculations. Nothing, indeed, has ever been pro- posed which is calculated to shake even in the slightest degree the general strength of the Chris- tian evidences. No theory has ever heen invented, which could even plaiisihly explain the rise of Chris- tianity in such an age as that in which it arose, or its subsequent propagation among all the civilised nations of the tvo7id, and that almost exclusively under the influence of its jperfect adaptation to human nature, except under the assumption that it ivas given hy God. No attempt, consequently, has been ever made at substituting a better theory of religion in its room ; and as some sort of religion seems an absolute necessity to man, Christianity has continued to be professed at all events every- where by civilised nations, and is gradually pro- pagated more and more widely as civilisation is gradually extending over the nations of the earth. 20 THE PHILOSOPHY OF CHRISTIANITY. Still the difficulty has continued to be felt with respect to what religion actually is, and what is its precise object. There are so many denominations, differing as to points which they profess at all events to be of such essential importance as to justify separation from one another, that men's minds have become more and more perplexed and confounded. The result has more recently been an extensive manifestation of infidelity in the shape of indifferentism. We do not hesitate to say that there are indeed multitudes of professing Christians, not merely among the laity, but even among the clergy, who do not in any proper sense believe in the truth of Christianity. They believe that it may he true, but they do not thoroughly believe that it is true. We do not say that they are always, or perhaps generally, conscious of this. The difference between the possibility of a system being true, and its actually being true, is often so very slight where a man is under the influence of self-interest or of prejudice, that it may be very difficult for him to determine whether his impression be of the one kind or the other. In a large number of instances, however, there can be no hesitation upon the sub- ject in so far as the onlooker is concerned. The question is settled beyond doubt, from the spirit of indifference by which in a mass of cases Christian profession is so manifestly characterised. At the INTRODUCTION. 21 same time there have been, and there are, no doubt, thousands on thousands who " do not bow the knee to Baal," and who fed the truth of Christianity even when they do not accurately appreciate its theory. But this does not at all impugn the fact that multi- tudes do little more than profess Christianity as a matter of form. They are content to take their chance of any good that it may do them by observ- ing its external requirements ; and they would even willingly enough multiply rites and ceremonies and modes of worship — nay, they are occasionally pre- pared in so far to modify their conduct in life to suit its principles. But of the spirit of Christianity they have none; and the very idea of entire trust in God, founded on a sense of their own weakness, as a practical doctrine, is to them a mere theory of fanaticism. All this, as we have indicated, has led to a wide- spread conviction that if Christianity be true then men must have erred in their mode of studying it. Indeed it is very generally believed among intelli- gent Christians, that there is need of as great a change in the mode of studying Christianity as was made in the mode of studying physical philosophy in the beginning of the seventeenth century. Nor can there be any doubt that there is no small truth in this. For just as physical philosophy was stud- ied before the seventeenth century under foregone 22 THE PHILOSOPHY OF CHPISTIANITY. theories, and tlius all facts were distorted to agree vjith those theories, so has it been age after age with Christianity. Instead of regarding Christianity as a scheme intended to work out the same object as God had in view from the beginning in the crea- tion of man, it has generally been regarded as an entirely new system, having an entirely different object, and consequently having nothing to do with that natural religion which was given as man's primary guide. Indeed, absurd and contradictory as it manifestly is, yet there can be no doubt that many who profess, and in a certain sense sincerely profess, Christianity, do not believe in such a thing as natural religion ! In other words, they do not believe that there is anything in the constitution of nature or the tendencies of the human mind which gives the slightest means of discovering God's purpose in our creation! The consequence is, that they can have no possible i^finciple oy tvhich the language of Scripture coidd he interpreted. For the language of the Gospel is addressed to the reason and condition of intelligent beings,* and * It is evident that as language in every case can only be un- derstood through reason connecting it with our primary feelings, the language of Scripture can only be understood in the same way. No one could define or explain the distinctive nature of a primi- tive colour, or sound, or smell, except by a simple reference to man's physical sensations ; and in like manner no one could define or explain the distinctive nature of a primary feeling such as goodness, holiness, or truth, except by a sunple reference to INTRODUCTION. 23 tlirougli that reason and under that condition, therefore, conld it alone be understood. It was from misconception as to this matter that Chris- tianity as it became dogmatic became also a purely arbitrary scheme, explained, not under any prin- ciple universally recognised, but under hypotheses originating in the dispositions or casual circum- stances of individuals. As each individual or sect consequently had his or its own preconceived hypothesis, usually the result of authority, the language of Scripture was necessarily interpreted by each in a different manner, according to the nature of the hypotheses in each case. We need only appeal to admitted and recorded facts in order to be satisfied of the indisputable truth of man's spiritual states. It is manifest, therefore, that not one word of Scripture would he intelligible except it were interpreted by natural religion, and consequently, that every one who does not understand and appreciate natural religion must give a false inter- 2)retation to Scripture. This consideration gives a tenfold signi- ficance to what is mentioned in the text. "VVe are inclined to think that professing Christians have fallen into this ruinous error from a fear that to recognise natural religion would be con- ceding too much to infidels and rationalists. But the fact is, that to doubt or deny it is to put a weapon into their hands which is perfectly irresistible. No man who fails to make use of natural religion as the interpreter of Scripture can possibly be an intelli- gent Christian. This is really the Protestant theory. Apart from natural religion, private judgment is simply nonsense. "We are told that the more difficult parts of Scripture must be explained by those which are more simple. Be it so : but by what means do we explain those which are called more simple ? 24 THE PHILOSOPHY OF CHRISTIANITY. these observations. Of course there came thus to be as many denominations as there were hypo- theses ; and, under the same circumstances, as many more would emerge as there might be new hypo- theses proposed. This evil, therefore, can only be remedied by falling back on some definite system, under which the purpose of God in our creation may he discovered, and consequently the precise object ascertained tvhich Christianity has in vieiv. That system is natural religion. There cannot by pos- sibility be any other. The nature of the means which Christianity provides for the realisation of this object will then, from the very nature of the case, become manifest, as well as the mode and extent to which these means are available. In other words, we shall have a principle of interpreta- tion which, being vouched for by the voice of God in nature, cannot deceive us.* In order, then, thoroughly to determine the pur- pose and power of the Gospel, it is evidently neces- * In order to satisfy any one who entertains a doubt upon the subject, it is only necessary to ask, What other interpreter of Scripture under which Christians can be brought to one as to the meaning of the Gospel can possibly be suggested ? To those who reject this means, Christianity can never be anything save a sys- tem of authority or caprice, since, except reason {which in this case is the same as natural religion), authority, and caprice, there is no interpreter of Scripture, or any other hook, even conceivable ! We need hardly add how much it increases our proof of the truth of Christianity, that this is the interpreter to which it itself appeals, directly or indirectly, in every verse and every clause of it. INTRODUCTION. 25 sary to ascertain, in the first instance, the object held forth to us in natural religion as the grand end of our being. So long, indeed, as heaven is sup- posed to be limited to a future world, and solely to consist in mere worldly enjoyment there, it is out of the question that any such thing as spiritual religion could be realised. There could be no such thing even as morality in its highest form. For such a theory involves the common error of attri- buting a moral character to acts a'part from their mental origin, since it needs no spiritual state to secure mere external and worldly gratifications. Under such a theory, indeed, Christianity, like the heathen religions and the modern system of Utili- tarianism, actually becomes a demoralising system.* * "Whatever we seek as a main or ultimate object determines our characters. If a man he perpetually seeking selfish objects in this world, he will gradually lose every remnant of the spirit of love, and become more and more selfish. If, in like manner, he be seeking selfish objects as the happiness of heaven — or, in other words, as the main and ultimate object of his existence — still more will he lose with greater rapidity any remnants of the spirit of love, and become more and more selfish. Yet we repeat that this is the heaven which numbers even of professing Christians seem to be really seeking. It is the heaven of all false religions, as we have seen, and is the heaven of modern Utilitarianism ; for heaven, whether in this world or the next, means merely the highest happiness which we deem it possible for us to realise. As false religions, therefore, whether men profess to worship God apart from striving after the realisation of the spirit of love, or without professing to worship God, seek happiness under a system of Utilitarianism, they equally act on a theory not of morality bnt of immoraliti/. They really worship their own desires ; and in order 26 THE PHILOSOPHY OF CHRISTIANITY. 'No doubt it may enforce the observance of rites and forms, and even external decency — nay, it may induce its votaries to make immense personal sacri- fices — but it leaves the heart wo7'se them it was before. Professing Christians, instead of loving, are thus led actually, though perhaps more or less uncon- sciously, to hate each other, bandying against each other charges of irreligion, infidelity, and even atheism, just as they differ in regard to forms, or the most subtle metaphysical distinctions in doctrine. Instead, consequently, of producing unity and love, such Christianity generates division and strife ; and it needs only a glance at the history of the Church, and even the existing condition of things in the Church, to perceive how fully this result has been realised in the professing Christian world. One sect conceives a belief in the doctrine of transubstantiation to be essential to Christianity ; another, the recognition of a threefold ministry ; a third, the powers of the visible Church ; and a fourth, the mode in which ministers are paid. An infinity of such differences exists, and must exist, so long as Christians do not recognise a common to gratify them, whether here or hereafter,