"No, no, not moral," said the other; "I did not say moral: their morality is implied in their theology."

"O, very well! we shall better see that presently; only I have to remind you, for the glory of your Rationalism, that other Rationalists make the errors extend even to the 'moral element'; but it is all one to me. You say, that, as far as regards every thing else, it is very possible that these 'inspired' men might err to any amount?"

"Yes; I believe it."

"You have, doubtless, some reason for saying that they were made infallible in religion and morality, but liable to all sorts of errors on other subjects?"

"Nothing but this; that, if to give us 'spiritual truth' (as is supposed) was their proper function (and we cannot but suppose that it was), they must have been invested (we must suppose) with all the necessary qualities for this end, since I am supposing that even miracles were thought worth working in order to confirm their doctrine."

"You use the word suppose rather frequently, my friend; however, I will not quarrel with you for that; only you ought not to be surprised if, adopting your last supposition,--that, when miracles and inspiration have been supposed to be vouchsafed to authenticate a particular revelation, all such endowments, at least, will be granted as shall secure that object from defeat,--other Christians further suppose that the doc.u.ments in which the revelation was to be consigned to all future ages would not be disfigured (and in many respects obscured) by the liability of their authors to all sorts of errors on an infinity of points, hopelessly entangled, as we shall soon see, with this one! that when heaven was at the trouble to embark its cargo of diamonds and pearls for this world, it would not send them in a vessel with a great hole in the bottom! If the Apostles were plenarily inspired with regard to this one subject, men will think it strange, perhaps, that divine aid should not have gone a little further, and since the destined revelation was to be recorded or rather imbedded, in history, ill.u.s.trated by imagination, enforced by argument, and expressed in human language,--its authors should have been left liable to destroy the substance by egregious and perpetual blunders as to the form; to run the chance of knocking out the brains of the unfortunate revelation by upsetting the vehicle in which it was to be conveyed!"

"But, then, these supposed endowments are purely a supposition on the part of Christians in general."

"Just as yours, we may say, of an indefectible wisdom on one point is a supposition on your part. I think in that respect that you are both well matched. But I freely confess that I think their supposition more plausible than yours; and, if I were an advocate for Christianity, I should certainly rather suppose with them than suppose with you; that is, I should think it more credible, if G.o.d interposed with such stupendous instruments as miracles, inspiration, and prophecy at all, he would endow the men thus favored (not with all knowledge, indeed, but) with whatever was necessary to prevent their encountering a certainty of vitiating their testimony."

"But how would their testimony be liable to be vitiated? I am supposing them to be absolutely free from error as regards the religious clement, which they deliver pure."

'We shall see in a minute whether their testimony was liable to be vitiated or not, and whether the separation for which you contend be conceivable, or even possible. I fear that you have no winnowing-fan which will separate the chaff from the wheat."

"To me, nothing seems more easy than the supposition I have made."

"Few things are more easy than to make suppositions; but let us see.

I am sure you will answer as fairly as I shall ask questions. To do otherwise would be to separate the 'moral element' from the 'logical,'

whatever the New Testament writers may have done. You believe, you say, in the resurrection of Christ?"

"I do."

"As a fact or doctrine?"

"Both as a fact and doctrine."

"For it is both, if true," said Harrington; "and so, I apprehend, it will be found with the other doctrines of Christianity. Whether, in your particular lat.i.tude of Rationalism, you believe many or few of them, still, if true at all (which we at present take for granted), they are both facts and doctrines, from the Incarnation to the Resurrection. But to confine ourselves to one,--that of the Resurrection,--for one will answer my purpose as well as a thousand; --that, you say, is a fact,--a fact of history?"

"It is."

"It is, then, conveyed to us as such?"

"Certainly."

"Were the recorders of that fact liable to error in conveying it to us? In other words, might they so blunder in conveying that fact (as we know the unaided historian may, and often does) as to leave us in doubt whether it ever took place or not?"

"Well," said the youth, "and you know they have exhibited it in such a way as to suggest many apparent discrepancies, and those very difficult to be reconciled."

"I am aware of it, and for that very reason selected this particular fact. In my judgment, there are no pa.s.sages which more exercise the ingenuity of the harmonists than those which record the transactions connected with the resurrection. But still, in spite of them all, I presume that you do not think that those discrepancies really call the fact in question, else you would not continue to believe it. I should then suddenly find myself arguing with a very different person."

"Certainly, you are quite right. I agree that the substantial facts are as the writers have delivered them; although they may, from their liability to error, have delivered some of the details erroneously."

"But might this liability to error have led them a little further in their discrepancies, so as to involve the fact itself in just doubt, and so of other great facts which const.i.tute the doctrines as well as the facts of Scripture?"

"Of course, I think it might, since I suppose them unaided by any supernatural wisdom in this respect."

"The answer is honest. I thought, perhaps, you would have answered differently, in which case you would have given me the trouble of pursuing the argument one step further. It appears, then, that, though inspired to give mankind a true statement of doctrines, yet that, when these doctrines a.s.sume the form of facts (which, unhappily, they do perpetually), this hazardous liability to error as historians may counteract their inspiration, and they may give them in such a form as to throw upon them all manner of doubts and suspicions; possibly they have done so, for aught you can tell.--But, again, you also affirm that these so-called inspired men were liable to make all sorts of logical blunders, just as the uninspired."

"Certainly; and I must confess I think the logic of the Apostle Paul, in particular, often exceedingly absurd."

"Very fair and candid. For example, I dare say that you do not think much of his arguments or inferences from certain doctrines; or his proofs of those doctrines from the Old Testament or--"

"They are not, indeed, worth much in my estimation."

"Candid again; but then it is plain, first, that you will have to distinguish between the pure doctrines which Paul derived from a celestial source, and his erroneous proofs or inferences, which are delivered in precisely the same manner and with the same a.s.sumption of authority. And this, I think, would be an insuperable task; at least, it seems so, for you Rationalists decide this matter very differently. When any of you favor me with your sketches of the true heaven-descended Pauline theology, I find them widely different from each other. Your 'religious element' is of the most variable volume. Some of you include nearly the whole creed of ordinary orthodoxy; others, fifty or even eighty per cent. less, both in bulk and weight."

"Perhaps so."

"Perhaps so! But then, what becomes of your principle, that you may separate the pure 'religion element,' as conveyed to the minds of the sacred writers by direct illumination, from the errors of vicious logic which have been permitted to mingle with it? To me it appears any thing but easy to separate the functions of a revealer of truly inspired truth from the vitiating influences of a fallacious logic.

The 'heavenly vision,' however 'obedient' a Paul may be to it, will be but obscurely represented, and suffer egregiously from that distorted image which the ill-constructed mirror will convey to us.

--But once more, I think you do not hold Paul's rhetoric to be always of the first excellence?"

"Certainly not; I think his representations are often as faulty as his logic is vicious; especially when, under the influence of his Jewish education, he throws old Gamaliel's mantle over his shoulders, and dotes about 'allegories' founded on the Old Testament."

"Fair and candid once more; but then, I suppose you will admit that the divine truths which he was, nevertheless, commissioned to teach mankind, will, like any other truths, be much affected by the mode in which they are represented to the imagination; will become brighter or more obscure, more animated or more feeble, and even more just or distorted, as this task is wisely and judiciously, or preposterously performed?"

"No doubt."

"Then it appears, I think, that, if there were nothing to control the Apostle Paul's manner of exhibiting divine verities, even in relation only to the imagination, there might be all the difference between sober truth and fanatical perversions of it. I might, in the same manner, proceed to show that the feelings, uncontrolled by a superior influence, would be also likely to give distortion or exaggeration to the doctrines.

But it is enough. It appears very plain, that, according to your hypothesis, even though the Apostles were commissioned to teach by supernatural illumination certain truths, yet that, being liable to be infected with all the faults of false history, bad logic, vicious rhetoric, fanatical feeling, these divine truths might, possibly, be most falsely presented to us. We have, really, no guaranty but your gratuitous 'supposition' that they have been taught at all. We have no criterion for separating what is thus divine from what is merely human.

I fear, therefore, your distinction will not hold. The stream, whatever the crystal purity of its fountain, could not fail to be horribly impure by the time it had flowed through such foul conduits."

"In short," continued Harrington, with a bitter smile at the same time, "there are but three consistent characters in the world; the Bible Christian, and the genuine Atheist,--or the absolute Sceptic."

"No,--no,--no," exclaimed the whole trio at once; "and you yourself must be true to your principles, and therefore sceptical as to this."

"It is" he replied, "one of the very few things which I am not sceptical about. At all events, right or wrong, I am, as usual, willing to give you my reasons for my belief."

"Rather say your doubts," said Fellowes.

"Well, for my doubts, then. You see, my friends, the matter is as follows. The Christian speaks on this wise:--

"'I find, in reference to Christianity as in references to Theism, what appears to me an immense preponderance of evidence of various kinds in favor of its truth; but both alike I find involved in many difficulties which I acknowledge to be insurmountable, and in many mysteries which I cannot fathom. I believe the conclusions in spite of them. As to the revelation, I see some of its discrepancies are the effect of transcription and corruption; others are the result of omissions of one or more of the writers, which, if supplied, would show that they are apparent only; of others, I can suggest no explanations at all; and, over and above these, I see difficulties of doctrine which I can no more profess to solve than I can the parallel perplexities in Nature and Providence, and especially those involved in the permitted phenomenon of an infinity of physical and moral evil.

As to these difficulties, I simply submit to them, because I think the rejection of the evidence for the truths which they embarra.s.s would involve me in a much greater difficulty. With regard to many of the difficulties, in both cases, I set that the progress of knowledge and science is continually tending to dissipate some, and to diminish, if not remove, the weight of others: I see that a dawning light now glimmers on many portions of the void where continuous darkness once reigned; though that very light has also a tendency to disclose other difficulties; for, as the sphere of knowledge increases, the outline of darkness beyond also increases, and increases even in a greater ratio. But I also find, I frankly admit, that on many of my difficulties, and especially that connected with the origin of evil, and other precisely a.n.a.logous difficulties of Scripture, no light whatever is cast: to the solution of them, man has not made the slightest conceivable approximation. These things I submit to, as an exercise of my faith and a test of my docility, and that is all I have to say about them; you will not alter my views by dwelling on them, for your sense of them cannot be stronger than mine.' Thus speaks the Christian; and the Atheist and the Sceptic occupy ground as consistent. They say, 'We agree with you Christians, that the Bible contains no greater difficulties than those involved in the inscrutable "const.i.tution and course of nature"; but on the very principles on which the Rationalist, or Spiritualist, or Deist, or whatever he pleases to call himself, rejects the divine origin of the former, we are compelled to go a few steps farther, and deny--or doubt the divine origin of the latter. It is true that the Bible presents no greater difficulties than the external universe and its administration; (it cannot involve greater;) but if those difficulties are sufficient to justify the denial or doubt of the divine authorship of the one, they are sufficient to justify denial or doubt about the divine origin of the other.'--But as to you, what consistent position can you take, so long as you affirm and deny so capriciously? Who 'strain at the gnats' of the Bible, and 'swallow the camels' of your Natural Religion? You ought, on the principle on which you reject so much of the Bible,--namely, that it does not harmonize with the deductions of your intellect, the instincts of conscience, the intuitions of the 'spiritual faculty,' and Heaven knows what,--to become Manichaeans at the least."

"But these very arguments," said one of the youths, "are just the old-fashioned arguments of BUTLER, Which it is surely droll of all things to find a sceptic making use of."

"I admit they are his, my friend; but not that there is any inconsistency in my employing them. I affirm that Butler is quite right in his premises, though I may reject the conclusion to which he would bring me. He leaves two alternatives, and only two, in my judgment, open; leaves two parties untouched; one is the Christian, and the other is the Atheist or the Sceptic, which-ever you please; but I am profoundly convinced he does not leave a consistent footing for any thing between. His fire does not injure the Christian, for-comes out of his own camp; nor me, for it falls short of my lines; but for you, who have pitched your tent between, take heed to yourselves. He proves clearly enough, that the very difficulties for which you reject Christianity exist equally, sometimes to a still amount, in the domain of nature."

"Oh!" said the youngest, "we do not think that Butler's argument is sound."

"Then," said Harrington, "the sooner you refute it the better. All you have to do is, just to show that this world does not exhibit the inequalities, the miseries,--the apparent caprice in its administration, --the involuntary ignorance,--the enormous wrongs,--the wide-spread sorrows and death,--it does. You will do greater service to the Deist than the whole of the have ever done him yet. I am convinced that Butler is not to be refuted."

"But do you not recollect what no less a man than Pitt said,--'a.n.a.logy is an argument so easily retorted!'" replied the same youth.