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 uponProphecyand Inman'sAncient Faithshad 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 asipso 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.
It is probable that, if a merchant had in his possession a bill, or promissory note, which some person had examined carefully, and pronounced to be a forgery, he would never think of parading it before his customers as a valid "asset." Yet, as I write the sentence, memory recalls to my mind that traders have done this very thing, and have counted what they ought to have known were bad debts, or fraudulent bills of exchange, amongst their securities for money; and that, when the parties so acting have become bankrupt, their proceedings have been severely punished by the authorities, as being dishonest and fraudulent.
The analogy is an useful one, inasmuch as it enables me to ask the question—"Ought the morality of a 'divine' to be inferior to that practised by a merchant or banker?" Still further, let us inquire whether we should have a high opinion of a trader, who endeavoured to palm off upon us, as a genuine diamond, an article which had been publicly declared to be a bit of "paste," and whether we should be satisfied with his excuse—"I believe everything is a gem that goes by the name of a precious stone."
In the course of this and our preceding volumes we have, as plainly as words could express our meaning, enunciated our conclusions upon certain Biblical difficulties. We have, at least, endeavoured to be honest; we have not misrepresented those with whose opinions we differ, nor have we tried to shirk any question, however difficult it may have been. We claim a corresponding degree of honesty from those who profess to be authorised guides—and certainly are in the position at present of national leaders in religion.
We are not like an unfortunate clerk in "holy orders," who can be silenced by law. We are, on the contrary, a stranger knight who comes to a tourney, and claims the right to combat with the most redoubtable of the champions of their court and kingdom. Still further, we assume the power to write those down as cowards who, upon any pretence whatever, decline to compete in the lists with us.
In the days of chivalry there was not a knight who would not have been regarded as "craven," if he declined a combat because his challenger did not speak or write French correctly, or had a speck of rust on his armour, a dint in his shield, or a hole in his breastplate. Yet, in these degenerate days, we see that poltroons refuse to entertain the arguments of a writer who, from any cause whatever, appears to be inaccurate in Hebrew points, or consonants, or Greek accents, or transliteration. For ourselves, we regard every excuse which is framed to avoid meeting a fairly stated argument as a proof of weakness, and when it is uttered by a professional champion, as an act of cowardice. When such champions are paid by a state to uphold the honour of their country, to avoid a challenge by evasion is dishonesty. There was, however, in knightly days, some established law of chivalry that no champion need fight a "squire" or "varlet;" but, on the other hand, no nobleman could refuse to enter the lists on the plea that his challenger had a different faith to his own. Combats between Christians and Paynim were common. Consequently, we cannot regard a bishop justified in declining a fair challenge, because he is invited to enter the lists by an "Infidel."
Considering myself as an university graduate and an English gentleman, entitled to give a literary challenge, I make no scruple to enter the lists, and invite champions to break a lance with me in favour of their patron saint or lady.
I assert that their tutelary saints—Adam, Abraham, David, Moses, Solomon, and the prophets, are imaginary beings, or, where real, were not as worthy as they are supposed to have been. I defy scholars to prove that the Israelites were ever, as a body, in Egypt; that they were delivered therefrom by Moses; that the people wandered during forty years in "the desert;" received a code of laws from Jehovah on Sinai; and were, in any sense whatever of the words, "the chosen people of God."
I assert that the whole history of the Old Testament is untrue, with the exception of a few parts which tell of unimportant events—e.g., it is probable that the Jews fought with their neighbours, as the Swiss have done in modern days—but I do not believe the tale about Samson any more than that of William Tell.
I assert that there is not a single true prophecy in the whole Bible, which can be proved to have been written before the event to which it is assumed to point, or which is superior, in any way, to the "oracles" delivered in various ancient lands.
I assert that the whole of what, is called the Mosaic law had no existence in the days of David, Solomon, and the early Hebrew chieftains—or kings—if they are thought to deserve the title.
Here there is no room for evasion—the issue is clear; the cause to be adjudged by combat is unmistakable. As the weapons on both sides must necessarily be literary—the pen, and not lance or spear, it is advisable to say a few words thereupon. In argument I do not recognize that style of logic which considers that the words "it may be" are equal to "it is."
I am induced to make this remark, because in theological works, the two forms are constantly used as if they were identical. Many years ago, a near relative, staying in my house, was preparing for ordination in the Church of England, and amongst other hooks, had a certain work of the late Cardinal Wiseman, for perusal—with the intention of collecting materials for refuting it. He told me that the Papal Archbishop was too strong for him, and requested my aid. As a result, I became familiar, not only with many dogmatic writings of the Roman, but also of the Anglican, Church. All of them had, in my estimation, the same logical fault. Their authors imagined that any given point is proved when it can be shown that the occurrence in questionmayhave happened. At a subsequent period I discovered that this was the prevalent argument amongst writers in my own profession. It has, indeed, been supposed generally, that success in proving an opponent to be wrong, is the same as demonstrating your own propositions to be right.
The writers in theSpeaker's Commentaryupon the Bible have not advanced beyond this. A thousand such commonplaces as fill its pages, are worthless to the philosophical inquirer, and I no more regard them, than a knight would a targe and lance made of barley-sugar.
My challenge, however, is not confined to the subject of the Old Testament; I affirm that the New Testament is equally untrue—although not to the same degree. Yet, as in the latter, there are not so many asserted facts, there cannot be so many points for cavil. To be more specific: I assert that the history of Jesus was framed upon that of Sakya Muni, and very probably at Alexandria, long after the death of the son of Mary. I do not deny the existence of Jesus; but I assert that every miracle which is told respecting him—and the narrative of his miraculous conception, and of the marvels occurring at his birth, have no foundation in fact.
It is unnecessary to repeat what I have already said upon such points as "original sin," "the fall of man," and "the need of a Saviour."
In what I now say or write, I am perfectly honest. I have not been paid to preach a certain doctrine, whether my understanding assents to it or not I affirm, moreover, that the comfort in which I live, is wholly unbroken by any fears for the future; and that I look back upon the period when my days and nights were made wretched by superstition, and rejoice that I am emancipated from the shackles of Ecclesiastics. "The Church," and every sect of it, which is known in Christendom, is, in my opinion, unfit to be trusted by thoughtful human beings. Its votaries are only happy in proportion to their power of forgetting its doctrines, or explaining them away. Yet all, as I said in the first chapter of my second volume, agree "to make believe," and by dint of persistently doing so, end in persuading themselves that they are clothed with lovely garments—which have no existence, save in the opinion of the wearer.
My whole life has been passed amongst religionists of more or less piety. I have known them in public and in private, in their connection with the world, and their relations with wife, children, and servants. I am also familiar with some who are avowed free-thinkers. As an impartial judge, and certainly having the desire to be an honest one, I declare that the so-called irreligion or infidelity of the latter makes them better citizens of the world, better fathers of a family, and better priests to those who are struggling with misfortune, than the religion—orthodox or non-conformist—of the former induces them to become.
If there were in reality, as there was once in fable, a domain in which every one was constrained to speak the truth; and if, still farther, one could carry thereto every religionist, and inquire into his belief, I feel sure that those whom the professed Christians affect to despise as infidels, would be the only ones who would be found faithful in private, to the principles which they profess in public. If, for an example, the question were put to both "What is honesty?" the answer of the free-thinkers would be—"Doing to others, in every position of life, that which you would wish others to do to you;" the reply of the dogmatic would be the same, with the important addition—"Except in matters of faith."
My readers must not imagine that I am hasty or unscrupulous in what is passing from my mind to my pen. There never was a time in which I have felt more deeply that my duty, as an independent man, is to speak plainly. On the other hand, there is not one single religionist of my acquaintance, to whom the words—"Ye know not what manner of spirit ye are of" (Luke ix. 55)—do not apply.
On the shelves of my library are books written by almost all classes of authors, and in many different languages. It has been a self-enforced duty to compare their contents, and to endeavour, still further, to elicit from those who are not writers, information which may assist me in forming a correct idea upon any particular point. Up to the present time I have not found one single work, which has relation to the religion of opponents, and is written by a parson, thoroughly trustworthy or honest Everyone is guilty, either of thesuppressio veriorsuggestio falsi—generally of both. A book emanating from a priest is bad, that from a bishop is worse. Colenso, whom I regard as the only thoroughly truthful member of the episcopal hierarchy, is the one who is more foully treated by religionists than any other minister has ever been—"Tis true, 'tis pity, and pity 'tis, 'tis true."
We may be pardoned, if we close this chapter by the expression of our views as to the religion which will prevail when men have thought as much upon their future life as upon their present, and are honest with themselves:
1. They will try to form some distinct idea of what would be to them a heaven; but, as they will be wholly unsuccessful, they will cease to speculate upon it.
2. They will cease to fear a hell, knowing that, if there be any immortal part of man, it must be immaterial; they will not believe that it can be tormented by material fires, forks, and furies.
3. They will cease to pay any attention to men who call themselves prophets, divine messengers, or vicars of God on earth, whether they use lying wonders or not.
4. Instead of constantly cogitating how much they can sin against, and yet get pardon from, some unknown deity, they will recognize the laws of nature for their guide, and live in communities as their reason dictates. The future will be left wholly in the power of the Creator.
5. There will be no belief in a trinity, in a virgin mother of God, in intercessors of any kind whatever between human beings and the invisible God; each man and woman will be independent and alone in the presence of the Supreme.
6. Man will no longer try to usurp the place of God, and persecute his fellow mortal on religious grounds.
7. There will be no priests or ministers of religion; but there will be instructors in science, in the laws of life, and moral order; there will be magistrates to enforce social propriety, and establishments where the insane and the criminal can be secluded.
8. There will be no strife about religion, for each will attend to his own personal concerns.
9. The laws of nature will be studied as regards marriage and family; the infected will not be allowed to perpetuate a feeble race, nor the diseased infant be pampered, that it may live to a sickly and useless maturity.*
* We may add, that there will then be neither silly womennor crotchety men, who will encourage free trade infornication, and the diffusion of loathsome diseases, andendeavour to promote unnecessary suffering by theiropposition to the methods of avoidance.
10. No law will be made but that which is drawn from a study of the ways of the Creator, and the proper requirements of His creatures.
11. Every pretender to revelation, or inspiration, will be incarcerated as a rogue or a lunatic.
12. The aim of all will be individual and general comfort, and as much happiness as is compatible with humanity.
When each does to others as he would be done by, the millennium, so much talked of, will have come.
Dear Dr Inman,
At pp. 11 and 81 of your new volume, the proof-sheets of which you were good enough to show me, you intimate that an earlier origin can be found for all Hebrew feasts and observances excepting the Sabbath. It would appear, from discoveries made and works published since you began to write, that you need not make even this exception. There are, I think, plain indications of a Sabbath among the Egyptians, and proofs of its observance by the Assyrians.
Dr G. G. Zerffi, in a note appended to Mr Tyssen'sOrigin of the Week* says—"Judging from the Egyptian mythology, we are justified in assuming that they had some correct notions of the division of time. Their eight gods of the first order point to an incarnation of the cosmical forces, or the planetary system. The twelve gods of the second order undoubtedly presided over the twelve months of the year; whilst the seven gods of the third order were to watch over the seven days of the week..... The Teutons have inherited the division, not only of the week in seven days, but also the names by which these days are called, from the Indians....." (Bohlen'sDas alte Indien;Toth, by Dr Uhlemann; and Bunsen'sEgypt's Place in History; Tacitus, Suidas, Pliny, and Amosis).
* The Origin of the Week Explained, by A. D. Tyasen, B.C.L.,M.A.; Williams & Noigate, 1875.
These, perhaps, are only what I have called them, indications of a Sabbath, since it is conceivable that a week of seven days might exist without one day being more sacred than another. A plainer indication may be found in the Hymn to Amen-Ka, which exists upon a hieratic papyrus, judged to be of the fourteenth century, B.C., and purporting to be only a copy of an earlier writing. I quote four lines, and call attention to the fourth:—
O! Ra adored in Aptu [Thebes]:High-crowned in the house of the obelisk [Heliopolis]:King (Ani) Lord of the New-moon festival:To whom the sixth and seventh days are sacred.*
When we leave Egypt for Assyria, we pass from indication to proof. At p. 12 of George Smith'sAssyrian Discoveries,** the author says—"In the year 1869 I discovered, among other things, a curious religious calendar of the Assyrians, in which every month is divided into four weeks, and the seventh days, or 'Sabbaths' are marked out as days on which no work should be undertaken." More precise information as to these Sabbath-days is given by Rev. A. H Sayce, M.A., inRecords of the Past, vol. I., p. 164, where the following words occur:—"The Babylonian year was divided into twelve months of thirty days each, with an intercalary month every six years.... According to the lunar division, the seventh, fourteenth, nineteenth, twenty-first, and twenty-eighth days were days of 'rest' on which certain works were forbidden."
* Translated by C. W. Goodwin, M.A., in Records of the Past,vol. II Bagster & Sons.** Sampson Low, & Co., 1875.
The Assyrian legends tell of seven evil spirits who rebelled against the gods; of the goddess Ishtar descending to Hades, and passing through seven gates; of a deluge, the duration of which was seven days, &c., &c. Mr H. F. Talbot, F.R.S., speaks of the great degree of holiness which the Assyrians attributed to the number seven, and where that number was sacred, the seventh day could scarcely escape special honours.Whythe number seven was sacred, or whether the Babylonian Sabbath was at first any more than an unlucky day, like the sailor's Friday, when it was sowing for the whirlwind to begin any enterprise, are other questions.
I am, yours faithfully,
GEORGE ST. CLAIR.
These observations of Mr St Clair deserve attention, for they show that, from an ancient period, a sixth and seventh day were holy in Egypt, although we cannot discover from the context whether they were reckoned after the first day of a year, a month, or a week. But this is of small importance, as I do not find evidence that the Jews borrowed any Egyptian ideas, even if they ever knew any. It is far more important to know, that in the Assyrian calendar the seventh, fourteenth, nineteenth, twenty-first, and twenty-eighth days of the month were days of "rest," for all Biblical testimony points to the adoption of the Jewish Sabbath in the time of the second Isaiah, Jeremiah, and Ezekiel—i.e., not very long after the Assyrians made their power felt in Palestine. When we consider the propensity which the Hebrews had to copy parts of the religion of those who conquered them, it is highly probable that some astute priest of the Jews adopted the idea of consecrating a seventh day, as their Mesopotamian adversaries had done, to the most high god Saturn; and as it was desirable to have some pretence for the introduction of the Sabbath, it was natural that it should be put under the same head as the new moon, and that stories should be invented, and gradually circulated, of the vast antiquity of the new institution. It is clear, from the Jewish history, that the Sabbath was not generally known amongst the common people until long after the return from Babylon. Had it been so, Ezra would not have thundered so energetically in its favour. The same remark applies to Nehemiah. I have elsewhere remarked that the Sabbath was unknown to David and Solomon, and may now add that any one who will read the episode in the history of Elijah, recorded 1 Kings xix. 7, 8, will see that this prophet could have known nothing, and the angel who spoke to him could have known no more, of the Mosaic Sabbath, inasmuch as the latter directs, and the former obeys, an order which must have involved a breaking of the "rest" of at least five, and possibly six, Sabbaths. The whole life, indeed, of Elijah shows a perfect ignorance of this so-called Mosaic institution.