XII

But if the primitive Nazarenes of whom the Acts speaks were orthodox Jews, what sort of probability can there be that Jesus was anything else? How can he have founded the universal religion which was not heard of till twenty years after his death?[122]That Jesus possessed in a rare degree the gift of attaching men to his person and to his fortunes; that he was the author of many a striking saying, and the advocate of equity, of love, and of humility; that he may have disregarded the subtleties of the bigots for legal observance, and appealed rather to those nobleconceptions of religion which constituted the pith and kernel of the teaching of the great prophets of his nation seven hundred years earlier; and that, in the last scenes of his career, he may have embodied the ideal sufferer of Isaiah, may be, as I think it is, extremely probable. But all this involves not a step beyond the borders of orthodox Judaism. Again, who is to say whether Jesus proclaimed himself the veritable Messiah, expected by his nation since the appearance of the pseudo-prophetic work of Daniel, a century and a half before his time; or whether the enthusiasm of his followers gradually forced him to assume that position?

But one thing is quite certain: if that belief in the speedy second coming of the Messiah which was shared by all parties in the primitive Church, whether Nazarene or Pauline; which Jesus is made to prophesy, over and over again, in the Synoptic gospels; and which dominated the life of Christians during the first century after the crucifixion;—if he believed and taught that, then assuredly he was under an illusion, and he is responsible for that which the mere effluxion of time has demonstrated to be a prodigious error.

When I ventured to doubt "whether any Protestant theologian who has a reputation to lose will say that he believes the Gadarene story," it appears that I reckoned without Dr. Wace, who, referring to this passage in my paper, says:—

He will judge whether I fall under his description; but I repeat that I believe it, and that he has removed the only objection to my believing it (p. 363).

Far be it from me to set myself up as a judge of any such delicate question as that put before me; but I think I may venture to express the conviction that, in the matter of courage, Dr. Wace has raised for himself a monumentære perennius. For really, in my poor judgment, a certain splendid intrepidity, such as one admires in the leader of a forlorn hope, is manifested by Dr. Wace when he solemnly affirms that he believes the Gadarene story on the evidence offered. I feel less complimented perhaps than I ought to do, when I am told that I have been an accomplice in extinguishing in Dr. Wace's mind the last glimmer of doubt which common sense may have suggested. In fact, I must disclaim all responsibility for the use to which the information I supplied has been put. I formally decline to admit that the expression of my ignorance whether devils, in the existence of which I do not believe, if they did exist, might or might not be made to go out of men into pigs, can, as a matter of logic, have been of any use whatever to a person who already believed in devils and in the historical accuracy of the gospels.

Of the Gadarene story, Dr. Wace, with all solemnity and twice over, affirms that he "believes it." I am sorry to trouble him further, but what does he mean by "it"? Because there are two stories, one in "Mark" and "Luke," and the other in "Matthew." In the former, which I quoted in my previous paper, there is one possessed man; in the latter there are two. The story is told fully, with the vigorous homely diction and thepicturesque details of a piece of folklore, in the second gospel. The immediately antecedent event is the storm on the Lake of Gennesaret. The immediately consequent events are the message from the ruler of the synagogue and the healing of the woman with an issue of blood. In the third gospel, the order of events is exactly the same, and there is an extremely close general and verbal correspondence between the narratives of the miracle. Both agree in stating that there was only one possessed man, and that he was the residence of many devils, whose name was "Legion."

In the first gospel, the event which immediately precedes the Gadarene affair is, as before, the storm; the message from the ruler and the healing of the issue are separated from it by the accounts of the healing of a paralytic, of the calling of Matthew, and of a discussion with some Pharisees. Again, while the second gospel speaks of the country of the "Gerasenes" as the locality of the event, the third gospel has "Gerasenes," "Gergesenes," and "Gadarenes" in different ancient MSS.; while the first has "Gadarenes."

The really important points to be noticed, however, in the narrative of the first gospel, are these—that there are two possessed men instead of one; and that while the story is abbreviated by omissions, what there is of it is often verbally identical with the corresponding passages in the other two gospels. The most unabashed of reconcilers cannot well say that one man is the same as two, or two as one; and,though the suggestion really has been made, that two different miracles, agreeing in all essential particulars, except the number of the possessed, were effected immediately after the storm on the lake, I should be sorry to accuse any one of seriously adopting it. Nor will it be pretended that the allegory refuge is accessible in this particular case.

So, when Dr. Wace says that he believes in the synoptic evangelists' account of the miraculous bedevilment of swine, I may fairly ask which of them does he believe? Does he hold by the one evangelist's story, or by that of the two evangelists? And having made his election, what reasons has he to give for his choice? If it is suggested that the witness of two is to be taken against that of one, not only is the testimony dealt with in that commonsense fashion against which the theologians of his school protest so warmly; not only is all question of inspiration at an end, but the further inquiry arises, After all, is it the testimony of two against one? Are the authors of the versions in the second and the third gospels really independent witnesses? In order to answer this question, it is only needful to place the English versions of the two side by side, and compare them carefully. It will then be seen that the coincidences between them, not merely in substance, but in arrangement, and in the use of identical words in the same order, are such, that only two alternatives are conceivable: either one evangelist freely copied from the other, or both based themselves upon a common source, which may either have been a writtendocument, or a definite oral tradition learned by heart. Assuredly, these two testimonies are not those of independent witnesses. Further, when the narrative in the first gospel is compared with that in the other two, the same fact comes out.

Supposing, then, that Dr. Wace is right in his assumption that Matthew, Mark, and Luke wrote the works which we find attributed to them by tradition, what is the value of their agreement, even that something more or less like this particular miracle occurred, since it is demonstrable, either that all depend on some antecedent statement, of the authorship of which nothing is known, or that two are dependent upon the third?

Dr. Wace says he believes the Gadarene story; whichever version of it he accepts, therefore, he believes that Jesus said what he is stated in all the versions to have said, and thereby virtually declared that the theory of the nature of the spiritual world involved in the story is true. Now I hold that this theory is false, that it is a monstrous and mischievous fiction; and I unhesitatingly express my disbelief in any assertion that it is true, by whomsoever made. So that, if Dr. Wace is right in his belief, he is also quite right in classing me among the people he calls "infidels"; and although I cannot fulfil the eccentric expectation that I shall glory in a title which, from my point of view, it would be simply silly to adopt, I certainly shall rejoice not to be reckoned among "Christians" so long as the profession of belief in such stories as the Gadarene pig affair, on thestrength of a tradition of unknown origin, of which two discrepant reports, also of unknown origin, alone remain, forms any part of the Christian faith. And, although I have, more than once, repudiated the gift of prophecy, yet I think I may venture to express the anticipation, that if "Christians" generally are going to follow the line taken by Dr. Wace, it will not be long before all men of common sense qualify for a place among the "infidels."

Nemo ergo ex me scire quærat, quod me nescire scio, nisi forte ut nescire discat.—Augustinus,De Civ. Dei, xii. 7.

[123]The present discussion has arisen out of the use, which has become general in the last few years, of the terms "Agnostic" and "Agnosticism."

The people who call themselves "Agnostics" have been charged with doing so because they have not the courage to declare themselves "Infidels." It has been insinuated that they have adopted a new name in order to escape the unpleasantness which attaches to their proper denomination. To this wholly erroneous imputation, I have replied by showing that the term "Agnostic" did, as a matter of fact, arise in a manner which negatives it; and my statement has not been, and cannot be, refuted. Moreover, speaking for myself, and without impugning the right of any other person to use the term in another sense, I further say that Agnosticismis not properly described as a "negative" creed, nor indeed as a creed of any kind, except in so far as it expresses absolute faith in the validity of a principle, which is as much ethical as intellectual. This principle may be stated in various ways, but they all amount to this: that it is wrong for a man to say that he is certain of the objective truth of any proposition unless he can produce evidence which logically justifies that certainty. This is what Agnosticism asserts; and, in my opinion, it is all that is essential to Agnosticism. That which Agnostics deny and repudiate, as immoral, is the contrary doctrine, that there are propositions which men ought to believe, without logically satisfactory evidence; and that reprobation ought to attach to the profession of disbelief in such inadequately supported propositions. The justification of the Agnostic principle lies in the success which follows upon its application, whether in the field of natural, or in that of civil, history; and in the fact that, so far as these topics are concerned, no sane man thinks of denying its validity.

Still speaking for myself, I add, that though Agnosticism is not, and cannot be, a creed, except in so far as its general principle is concerned; yet that the application of that principle results in the denial of, or the suspension of judgment concerning, a number of propositions respecting which our contemporary ecclesiastical "gnostics" profess entire certainty. And, in so far as these ecclesiastical persons can be justified in their old-establishedcustom (which many nowadays think more honoured in the breach than the observance) of using opprobrious names to those who differ from them, I fully admit their right to call me and those who think with me "Infidels:" all I have ventured to urge is that they must not expect us to speak of ourselves by that title.

The extent of the region of the uncertain, the number of the problems the investigation of which ends in a verdict of not proven, will vary according to the knowledge and the intellectual habits of the individual Agnostic. I do not very much care to speak of anything as "unknowable." What I am sure about is that there are many topics about which I know nothing; and which, so far as I can see, are out of reach of my faculties. But whether these things are knowable by any one else is exactly one of those matters which is beyond my knowledge, though I may have a tolerably strong opinion as to the probabilities of the case. Relatively to myself, I am quite sure that the region of uncertainty—the nebulous country in which words play the part of realities—is far more extensive than I could wish. Materialism and Idealism; Theism and Atheism; the doctrine of the soul and its mortality or immortality—appear in the history of philosophy like the shades of Scandinavian heroes, eternally slaying one another and eternally coming to life again in a metaphysical "Nifelheim." It is getting on for twenty-five centuries, at least, since mankind began seriously to give their minds to these topics.Generation after generation, philosophy has been doomed to roll the stone uphill; and, just as all the world swore it was at the top, down it has rolled to the bottom again. All this is written in innumerable books; and he who will toil through them will discover that the stone is just where it was when the work began. Hume saw this; Kant saw it; since their time, more and more eyes have been cleansed of the films which prevented them from seeing it; until now the weight and number of those who refuse to be the prey of verbal mystifications has begun to tell in practical life.

It was inevitable that a conflict should arise between Agnosticism and Theology; or rather, I ought to say, between Agnosticism and Ecclesiasticism. For Theology, the science, is one thing; and Ecclesiasticism, the championship of a foregone conclusion[124]as to the truth of a particular form of Theology, is another. With scientific Theology, Agnosticism has no quarrel. On the contrary, the Agnostic, knowing too well the influence of prejudice and idiosyncrasy, even on those who desire most earnestly to be impartial, can wish for nothing more urgently than that the scientific theologian should not only be at perfect liberty to thresh out the matter in his own fashion; but that he should, if he can, find flaws in the Agnostic position; and, even if demonstration is not to be had, that he should put, in their full force, the grounds of the conclusions he thinks probable. Thescientific theologian admits the Agnostic principle, however widely his results may differ from those reached by the majority of Agnostics.

But, as between Agnosticism and Ecclesiasticism, or, as our neighbours across the Channel call it, Clericalism, there can be neither peace nor truce. The Cleric asserts that it is morally wrong not to believe certain propositions, whatever the results of a strict scientific investigation of the evidence of these propositions. He tells us "that religious error is, in itself, of an immoral nature."[125]He declares that he has prejudged certain conclusions, and looks upon those who show cause for arrest of judgment as emissaries of Satan. It necessarily follows that, for him, the attainment of faith, not the ascertainment of truth, is the highest aim of mental life. And, on careful analysis of the nature of this faith, it will too often be found to be, not the mystic process of unity with the Divine, understood by the religious enthusiast—but that which the candid simplicity of a Sunday scholar once defined it to be. "Faith," said this unconscious plagiarist of Tertullian, "is the power of saying you believe things which are incredible."

Now I, and many other Agnostics, believe that faith, in this sense, is an abomination; and though we do not indulge in the luxury of self-righteousness so far as to call those who are not of our way of thinking hard names, we do feel that the disagreement between ourselves and those who hold thisdoctrine is even more moral than intellectual. It is desirable there should be an end of any mistakes on this topic. If our clerical opponents were clearly aware of the real state of the case, there would be an end of the curious delusion, which often appears between the lines of their writings, that those whom they are so fond of calling "Infidels" are people who not only ought to be, but in their hearts are, ashamed of themselves. It would be discourteous to do more than hint the antipodal opposition of this pleasant dream of theirs to facts.

The clerics and their lay allies commonly tell us, that if we refuse to admit that there is good ground for expressing definite convictions about certain topics, the bonds of human society will dissolve and mankind lapse into savagery. There are several answers to this assertion. One is that the bonds of human society were formed without the aid of their theology; and, in the opinion of not a few competent judges, have been weakened rather than strengthened by a good deal of it. Greek science, Greek art, the ethics of old Israel, the social organisation of old Rome, contrived to come into being without the help of any one who believed in a single distinctive article of the simplest of the Christian creeds. The science, the art, the jurisprudence, the chief political and social theories, of the modern world have grown out of those of Greece and Rome—not by favour of, but in the teeth of, the fundamental teachings of early Christianity, to which science, art, and any serious occupation with the things of this world, were alike despicable.

Again, all that is best in the ethics of the modern world, in so far as it has not grown out of Greek thought, or Barbarian manhood, is the direct development of the ethics of old Israel. There is no code of legislation, ancient or modern, at once so just and so merciful, so tender to the weak and poor, as the Jewish law; and, if the Gospels are to be trusted, Jesus of Nazareth himself declared that he taught nothing but that which lay implicitly, or explicitly, in the religious and ethical system of his people.

And the scribe said unto him, Of a truth, Teacher, thou hast well said that He is one; and there is none other but He and to love Him with all the heart, and with all the understanding, and with all the strength, and to love his neighbour as himself, is much more than all whole burnt offerings and sacrifices. (Mark xii. 32, 33).

Here is the briefest of summaries of the teaching of the prophets of Israel of the eighth century; does the Teacher, whose doctrine is thus set forth in his presence, repudiate the exposition? Nay; we are told, on the contrary, that Jesus saw that he "answered discreetly," and replied, "Thou art not far from the Kingdom of God."

So that I think that even if the creeds, from the so-called "Apostles'" to the so-called "Athanasian," were swept into oblivion; and even if the human race should arrive at the conclusion that, whether a bishop washes a cup or leaves it unwashed, is not a matter of the least consequence, it will get on very well. The causes which have led to the development of morality in mankind, which have guided orimpelled us all the way from the savage to the civilised state, will not cease to operate because a number of ecclesiastical hypotheses turn out to be baseless. And, even if the absurd notion that morality is more the child of speculation than of practical necessity and inherited instinct, had any foundation; if all the world is going to thieve, murder, and otherwise misconduct itself as soon as it discovers that certain portions of ancient history are mythical; what is the relevance of such arguments to any one who holds by the Agnostic principle?

Surely, the attempt to cast out Beelzebub by the aid of Beelzebub is a hopeful procedure as compared to that of preserving morality by the aid of immorality. For I suppose it is admitted that an Agnostic may be perfectly sincere, may be competent, and may have studied the question at issue with as much care as his clerical opponents. But, if the Agnostic really believes what he says, the "dreadful consequence" argufier (consistently, I admit, with his own principles) virtually asks him to abstain from telling the truth, or to say what he believes to be untrue, because of the supposed injurious consequences to morality. "Beloved brethren, that we may be spotlessly moral, before all things let us lie," is the sum total of many an exhortation addressed to the "Infidel." Now, as I have already pointed out, we cannot oblige our exhorters. We leave the practical application of the convenient doctrines of "Reserve" and "Non-natural interpretation" to those who invented them.

I trust that I have now made amends for any ambiguity, or want of fulness, in my previous exposition of that which I hold to be the essence of the Agnostic doctrine. Henceforward, I might hope to hear no more of the assertion that we are necessarily Materialists, Idealists, Atheists, Theists, or any otherists, if experience had led me to think that the proved falsity of a statement was any guarantee against its repetition. And those who appreciate the nature of our position will see, at once, that when Ecclesiasticism declares that we ought to believe this, that, and the other, and are very wicked if we don't, it is impossible for us to give any answer but this: We have not the slightest objection to believe anything you like, if you will give us good grounds for belief; but, if you cannot, we must respectfully refuse, even if that refusal should wreck morality and insure our own damnation several times over. We are quite content to leave that to the decision of the future. The course of the past has impressed us with the firm conviction that no good ever comes of falsehood, and we feel warranted in refusing even to experiment in that direction.

In the course of the present discussion it has been asserted that the "Sermon on the Mount" and the "Lord's Prayer" furnish a summary and condensed view of the essentials of the teaching of Jesus of Nazareth, set forth by himself. Now this supposedSummaof Nazarene theology distinctly affirms the existence of a spiritual world, of a Heaven, and of aHell of fire; it teaches the Fatherhood of God and the malignity of the Devil; it declares the superintending providence of the former and our need of deliverance from the machinations of the latter; it affirms the fact of demoniac possession and the power of casting out devils by the faithful. And, from these premises, the conclusion is drawn, that those Agnostics who deny that there is any evidence of such a character as to justify certainty, respecting the existence and the nature of the spiritual world, contradict the express declarations of Jesus. I have replied to this argumentation by showing that there is strong reason to doubt the historical accuracy of the attribution to Jesus of either the "Sermon on the Mount" or the "Lord's Prayer"; and, therefore, that the conclusion in question is not warranted, at any rate on the grounds set forth.

But, whether the Gospels contain trustworthy statements about this and other alleged historical facts or not, it is quite certain that from them, taken together with the other books of the New Testament, we may collect a pretty complete exposition of that theory of the spiritual world which was held by both Nazarenes and Christians; and which was undoubtedly supposed by them to be fully sanctioned by Jesus, though it is just as clear that they did not imagine it contained any revelation by him of something heretofore unknown. If the pneumatological doctrine which pervades the whole New Testament is nowhere systematically stated, it is everywhere assumed. The writers ofthe Gospels and of the Acts take it for granted, as a matter of common knowledge; and it is easy to gather from these sources a series of propositions, which only need arrangement to form a complete system.

In this system, Man is considered to be a duality formed of a spiritual element, the soul; and a corporeal[126]element, the body. And this duality is repeated in the Universe, which consists of a corporeal world embraced and interpenetrated by a spiritual world. The former consists of the earth, as its principal and central constituent, with the subsidiary sun, planets, and stars. Above the earth is the air, and below it the watery abyss. Whether the heaven, which is conceived to be above the air, and the hell in, or below, the subterranean deeps, are to be taken as corporeal or incorporeal is not clear. However this may be, the heaven and the air, the earth and the abyss, are peopled by innumerable beings analogous in nature to the spiritual element in man, and these spirits are of two kinds, good and bad. The chief of the good spirits, infinitely superior to all the others, and their creator, as well as the creator of the corporeal world and of the bad spirits, is God. His residence is heaven, where he issurrounded by the ordered hosts of good spirits; his angels, or messengers, and the executors of his will throughout the universe.

On the other hand, the chief of the bad spirits is Satan,thedevilpar excellence. He and his company of demons are free to roam through all parts of the universe, except the heaven. These bad spirits are far superior to man in power and subtlety, and their whole energies are devoted to bringing physical and moral evils upon him, and to thwarting, so far as their power goes, the benevolent intentions of the Supreme Being. In fact, the souls and bodies of men form both the theatre and the prize of an incessant warfare between the good and the evil spirits—the powers of light and the powers of darkness. By leading Eve astray, Satan brought sin and death upon mankind. As the gods of the heathen, the demons are the founders and maintainers of idolatry; as the "powers of the air" they afflict mankind with pestilence and famine; as "unclean spirits" they cause disease of mind and body.

The significance of the appearance of Jesus, in the capacity of the Messiah or Christ, is the reversal of the satanic work by putting an end to both sin and death. He announces that the kingdom of God is at hand, when the "Prince of this world" shall be finally "cast out" (John xii. 31) from the cosmos, as Jesus, during his earthly career, cast him out from individuals. Then will Satan and all his devilry, along with the wicked whom they have seduced to their destruction, be hurled into the abyss ofunquenchable fire—there to endure continual torture, without a hope of winning pardon from the merciful God, their Father; or of moving the glorified Messiah to one more act of pitiful intercession; or even of interrupting, by a momentary sympathy with their wretchedness, the harmonious psalmody of their brother angels and men, eternally lapped in bliss unspeakable.

The straitest Protestant, who refuses to admit the existence of any source of Divine truth, except the Bible, will not deny that every point of the pneumatological theory here set forth has ample scriptural warranty. The Gospels, the Acts, the Epistles, and the Apocalypse assert the existence of the devil, of his demons and of Hell, as plainly as they do that of God and his angels and Heaven. It is plain that the Messianic and the Satanic conceptions of the writers of these books are the obverse and the reverse of the same intellectual coinage. If we turn from Scripture to the traditions of the Fathers and the confessions of the Churches, it will appear that, in this one particular, at any rate, time has brought about no important deviation from primitive belief. From Justin onwards, it may often be a fair question whether God, or the devil, occupies a larger share of the attention of the Fathers. It is the devil who instigates the Roman authorities to persecute; the gods and goddesses of paganism are devils, and idolatry itself is an invention of Satan; if a saint falls away from grace, it is by the seduction of the demon; if heresy arises, the devil has suggested it;and some of the Fathers[127]go so far as to challenge the pagans to a sort of exorcising match, by way of testing the truth of Christianity. Mediæval Christianity is at one with patristic on this head. The masses, the clergy, the theologians, and the philosophers alike, live and move and have their being in a world full of demons, in which sorcery and possession are everyday occurrences. Nor did the Reformation make any difference. Whatever else Luther assailed, he left the traditional demonology untouched; nor could any one have entertained a more hearty and uncompromising belief in the devil, than he and, at a later period, the Calvinistic fanatics of New England did. Finally, in these last years of the nineteenth century, the demonological hypotheses of the first century are, explicitly or implicitly, held and occasionally acted upon by the immense majority of Christians of all confessions.

Only here and there has the progress of scientific thought, outside the ecclesiastical world, so far affected Christians, that they and their teachers fight shy of the demonology of their creed. They are fain to conceal their real disbelief in one half of Christian doctrine by judicious silence about it; or by flight to those refuges for the logically destitute, accommodation or allegory. But the faithful who fly to allegory in order to escape absurdity resemble nothing somuch as the sheep in the fable who—to save their lives—jumped into the pit. The allegory pit is too commodious, is ready to swallow up so much more than one wants to put into it. If the story of the temptation is an allegory; if the early recognition of Jesus as the Son of God by the demons is an allegory; if the plain declaration of the writer of the first Epistle of John (iii. 8), "To this end was the Son of God manifested, that He might destroy the works of the devil," is allegorical, then the Pauline version of the Fall may be allegorical, and still more the words of consecration of the Eucharist, or the promise of the second coming; in fact, there is not a dogma of ecclesiastical Christianity the scriptural basis of which may not be whittled away by a similar process.

As to accommodation, let any honest man who can read the New Testament ask himself whether Jesus and his immediate friends and disciples can be dishonoured more grossly than by the supposition that they said and did that which is attributed to them; while, in reality, they disbelieved in Satan and his demons, in possession and in exorcism?[128]

An eminent theologian has justly observed that we have no right to look at the propositions of the Christian faith with one eye open and the other shut. (Tract 85, p. 29.) It really is not permissible to see, with one eye, that Jesus is affirmed to declare the personality and the Fatherhood of God, His loving providence and His accessibility to prayer; and toshut the other to the no less definite teaching ascribed to Jesus in regard to the personality and the misanthropy of the devil, his malignant watchfulness, and his subjection to exorcistic formulæ and rites. Jesus is made to say that the devil "was a murderer from the beginning" (John viii. 44) by the same authority as that upon which we depend for his asserted declaration that "God is a spirit" (John iv. 24).

To those who admit the authority of the famous Vincentian dictum that the doctrine which has been held "always, everywhere, and by all" is to be received as authoritative, the demonology must possess a higher sanction than any other Christian dogma, except, perhaps, those of the Resurrection and of the Messiahship of Jesus; for it would be difficult to name any other points of doctrine on which the Nazarene does not differ from the Christian, and the different historical stages and contemporary subdivisions of Christianity from one another. And, if the demonology is accepted, there can be no reason for rejecting all those miracles in which demons play a part. The Gadarene story fits into the general scheme of Christianity; and the evidence for "Legion" and their doings is just as good as any other in the New Testament for the doctrine which the story illustrates.

It was with the purpose of bringing this great fact into prominence; of getting people to open both their eyes when they look at Ecclesiasticism; that I devoted so much space to that miraculous story which happens to be one of the best types of its class. AndI could not wish for a better justification of the course I have adopted, than the fact that my heroically consistent adversary has declared his implicit belief in the Gadarene story and (by necessary consequence) in the Christian demonology as a whole. It must be obvious, by this time, that, if the account of the spiritual world given in the New Testament, professedly on the authority of Jesus, is true, then the demonological half of that account must be just as true as the other half. And, therefore, those who question the demonology, or try to explain it away, deny the truth of what Jesus said, and are, in ecclesiastical terminology, "Infidels" just as much as those who deny the spirituality of God. This is as plain as anything can well be, and the dilemma for my opponent was either to assert that the Gadarene pig-bedevilment actually occurred, or to write himself down an "Infidel." As was to be expected, he chose the former alternative; and I may express my great satisfaction at finding that there is one spot of common ground on which both he and I stand. So far as I can judge, we are agreed to state one of the broad issues between the consequences of agnostic principles (as I draw them), and the consequences of ecclesiastical dogmatism (as he accepts it), as follows.

Ecclesiasticism says: The demonology of the Gospels is an essential part of that account of that spiritual world, the truth of which it declares to be certified by Jesus.

Agnosticism (me judice) says: There is no goodevidence of the existence of a demonic spiritual world, and much reason for doubting it.

Hereupon the ecclesiastic may observe: Your doubt means that you disbelieve Jesus; therefore you are an "Infidel" instead of an "Agnostic." To which the agnostic may reply: No; for two reasons: first, because your evidence that Jesus said what you say he said is worth very little; and secondly, because a man may be an agnostic, in the sense of admitting he has no positive knowledge, and yet consider that he has more or less probable ground for accepting any given hypothesis about the spiritual world. Just as a man may frankly declare that he has no means of knowing whether the planets generally are inhabited or not, and yet may think one of the two possible hypotheses more likely than the other, so he may admit that he has no means of knowing anything about the spiritual world, and yet may think one or other of the current views on the subject, to some extent, probable.

The second answer is so obviously valid that it needs no discussion. I draw attention to it simply in justice to those agnostics who may attach greater value than I do to any sort of pneumatological speculations, and not because I wish to escape the responsibility of declaring that, whether Jesus sanctioned the demonological part of Christianity or not, I unhesitatingly reject it. The first answer, on the other hand, opens up the whole question of the claim of the biblical and other sources, from which hypotheses concerning the spiritual world are derived, to beregarded as unimpeachable historical evidence as to matters of fact.

Now, in respect of the trustworthiness of the Gospel narratives, I was anxious to get rid of the common assumption that the determination of the authorship and of the dates of these works is a matter of fundamental importance. That assumption is based upon the notion that what contemporary witnesses say must be true, or, at least, has always aprimâ facieclaim to be so regarded; so that if the writers of any of the Gospels were contemporaries of the events (and still more if they were in the position of eye-witnesses) the miracles they narrate must be historically true, and, consequently, the demonology which they involve must be accepted. But the story of theTranslation of the blessed martyrs Marcellinus and Petrus, and the other considerations (to which endless additions might have been made from the Fathers and the mediæval writers) set forth in a preceding essay, yield, in my judgment, satisfactory proof that, where the miraculous is concerned, neither considerable intellectual ability, nor undoubted honesty, nor knowledge of the world, nor proved faithfulness as civil historians, nor profound piety, on the part of eye-witnesses and contemporaries, affords any guarantee of the objective truth of their statements, when we know that a firm belief in the miraculous was ingrained in their minds, and was the pre-supposition of their observations and reasonings.

Therefore, although it be, as I believe, demonstrable that we have no real knowledge of theauthorship, or of the date of composition of the Gospels, as they have come down to us, and that nothing better than more or less probable guesses can be arrived at on that subject, I have not cared to expend any space on the question. It will be admitted, I suppose, that the authors of the works attributed to Matthew, Mark, Luke, and John, whoever they may be, are personages whose capacity and judgment in the narration of ordinary events are not quite so well certified as those of Eginhard; and we have seen what the value of Eginhard's evidence is when the miraculous is in question.

I have been careful to explain that the arguments which I have used in the course of this discussion are not new; that they are historical and have nothing to do with what is commonly called science; and that they are all, to the best of my belief, to be found in the works of theologians of repute.

The position which I have taken up, that the evidence in favour of such miracles as those recorded by Eginhard, and consequently of mediæval demonology, is quite as good as that in favour of such miracles as the Gadarene, and consequently of Nazarene demonology, is none of my discovery. Its strength was, wittingly or unwittingly, suggested, a century and a half ago, by a theological scholar of eminence; and it has been, if not exactly occupied, yet so fortified with bastions and redoubts by a living ecclesiastical Vauban, that, in my judgment, it has been rendered impregnable. In the early part ofthe last century, the ecclesiastical mind in this country was much exercised by the question, not exactly of miracles, the occurrence of which in biblical times was axiomatic, but by the problem: When did miracles cease? Anglican divines were quite sure that no miracles had happened in their day, nor for some time past; they were equally sure that they happened sixteen or seventeen centuries earlier. And it was a vital question for them to determine at what point of time, between thisterminus a quoand thatterminus ad quem, miracles came to an end.

The Anglicans and the Romanists agreed in the assumption that the possession of the gift of miracle-working wasprimâ facieevidence of the soundness of the faith of the miracle-workers. The supposition that miraculous powers might be wielded by heretics (though it might be supported by high authority) led to consequences too frightful to be entertained by people who were busied in building their dogmatic house on the sands of early Church history. If, as the Romanists maintained, an unbroken series of genuine miracles adorned the records of their Church, throughout the whole of its existence, no Anglican could lightly venture to accuse them of doctrinal corruption. Hence, the Anglicans, who indulged in such accusations, were bound to prove the modern, the mediæval Roman, and the later Patristic, miracles false; and to shut off the wonder-working power from the Church at the exact point of time when Anglican doctrine ceased and Roman doctrinebegan. With a little adjustment—a squeeze here and a pull there—the Christianity of the first three or four centuries might be made to fit, or seem to fit, pretty well into the Anglican scheme. So the miracles, from Justin say to Jerome, might be recognised; while, in later times, the Church having become "corrupt"—that is to say, having pursued one and the same line of development further than was pleasing to Anglicans—its alleged miracles must needs be shams and impostures.

Under these circumstances, it may be imagined that the establishment of a scientific frontier between the earlier realm of supposed fact and the later of asserted delusion, had its difficulties; and torrents of theological special pleading about the subject flowed from clerical pens; until that learned and acute Anglican divine, Conyers Middleton, in hisFree Inquiry, tore the sophistical web they had laboriously woven to pieces, and demonstrated that the miracles of the patristric age, early and late, must stand or fall together, inasmuch as the evidence for the later is just as good as the evidence for the earlier wonders. If the one set are certified by contemporaneous witnesses of high repute, so are the other; and, in point of probability, there is not a pin to choose between the two. That is the solid and irrefragable result of Middleton's contribution to the subject. But the Free Inquirer's freedom had its limits; and he draws a sharp line of demarcation between the patristic and the New Testament miracles—on the professed ground that the accounts of thelatter, being inspired, are out of the reach of criticism.

A century later, the question was taken up by another divine, Middleton's equal in learning and acuteness, and far his superior in subtlety and dialectic skill; who, though an Anglican, scorned the name of Protestant; and, while yet a Churchman, made it his business to parade, with infinite skill, the utter hollowness of the arguments of those of his brother Churchmen who dreamed that they could be both Anglicans and Protestants. The argument of theEssay on the Miracles recorded in the Ecclesiastical History of the Early Ages,[129]by the present Roman Cardinal, but then Anglican Doctor, John Henry Newman, is compendiously stated by himself in the following passage:—

If the miracles of Church history cannot be defended by the arguments of Leslie, Lyttleton, Paley, or Douglas, how many of the Scripture miracles satisfy their conditions? (p. cvii).

And, although the answer is not given in so many words, little doubt is left on the mind of the reader, that, in the mind of the writer, it is: None. In fact, this conclusion is one which cannot be resisted, if the argument in favour of the Scripture miracles is based upon that which laymen, whether lawyers, or men of science, or historians, or ordinary men of affairs, call evidence. But there is something really impressivein the magnificent contempt with which, at times, Dr. Newman sweeps aside alike those who offer and those who demand such evidence.

Some infidel authors advise us to accept no miracles which would not have a verdict in their favour in a court of justice; that is, they employ against Scripture a weapon which Protestants would confine to attacks upon the Church; as if moral and religious questions required legal proof, and evidence were the test of truth[130](p. cvii).

"As if evidence were the test of truth"!—although the truth in question is the occurrence, or the non-occurrence of certain phenomena at a certain time and in a certain place. This sudden revelation of the great gulf fixed between the ecclesiastical and the scientific mind is enough to take away the breath of any one unfamiliar with the clerical organon. As if, one may retort, the assumption that miracles may, or have, served a moral or a religious end, in any way alters the fact that they profess to be historical events, things that actually happened; and, as such, must needs be exactly those subjects about which evidence is appropriate and legal proofs (which are such merely because they afford adequate evidence) may be justly demanded. The Gadarene miracle either happened, or it did not. Whether the Gadarene "question" is moral or religious, or not, has nothing to do with the fact that it is a purelyhistorical question whether the demons said what they are declared to have said, and the devil-possessed pigs did, or did not, rush over the cliffs bounding the Lake of Gennesaret on a certain day of a certain year, afterA.D.26 and beforeA.D.36: for vague and uncertain as New Testament chronology is, I suppose it may be assumed that the event in question, if it happened at all, took place during the procuratorship of Pilate. If that is not a matter about which evidence ought to be required, and not only legal, but strict scientific proof demanded by sane men who are asked to believe the story—what is? Is a reasonable being to be seriously asked to credit statements, which, to put the case gently, are not exactly probable, and on the acceptance or rejection of which his whole view of life may depend, without asking for as much "legal" proof as would send an alleged pickpocket to gaol, or as would suffice to prove the validity of a disputed will?

"Infidel authors" (if, as I am assured, I may answer for them) will decline to waste time on mere darkenings of counsel of this sort; but to those Anglicans who accept his premises, Dr. Newman is a truly formidable antagonist. What, indeed, are they to reply when he puts the very pertinent question:—

whether persons who not merely question, but prejudge the Ecclesiastical miracles on the ground of their want of resemblance, whatever that be, to those contained in Scripture—as if the Almighty could not do in the Christian Church what He had not already done at the time of its foundation, or under the Mosaic Covenant—whether such reasoners are not siding with the sceptic,

and

whether it is not a happy inconsistency by which they continue to believe the Scriptures while they reject the Church[131](p. liii).

Again, I invite Anglican orthodoxy to consider this passage:—

the narrative of the combats of St. Antony with evil spirits, is a development rather than a contradiction of revelation, viz. of such texts as speak of Satan being cast out by prayer and fasting. To be shocked, then, at the miracles of Ecclesiastical history, or to ridicule them for their strangeness, is no part of a scriptural philosophy (pp. liii-liv).

Further on, Dr. Newman declares that it has been admitted

that a distinct line can be drawn in point of character and circumstance between the miracles of Scripture and of Church history; but this is by no means the case (p. lv) ... specimens are not wanting in the history of the Church, of miracles as awful in their character and as momentous in their effects as those which are recorded in Scripture. The fire interrupting the rebuilding of the Jewish temple, and the death of Arius, are instances, in Ecclesiastical history, of such solemn events. On the other hand, difficult instances in the Scripture history are such as these: the serpent in Eden, the Ark, Jacob's vision for the multiplication of his cattle, the speaking of Balaam's ass, the axe swimming at Elisha's word, the miracle on the swine, and various instances of prayers or prophecies, in which, as in that of Noah's blessing and curse, words which seem the result of private feeling are expressly or virtually ascribed to a Divine suggestion (p. lvi).

Who is to gainsay our ecclesiastical authorityhere? "Infidel authors" might be accused of a wish to ridicule the Scripture miracles by putting them on a level with the remarkable story about the fire which stopped the rebuilding of the Temple, or that about the death of Arius—but Dr. Newman is above suspicion. The pity is that his list of what he delicately terms "difficult" instances is so short. Why omit the manufacture of Eve out of Adam's rib, on the strict historical accuracy of which the chief argument of the defenders of an iniquitous portion of our present marriage law depends? Why leave out the account of the "Bene Elohim" and their gallantries, on which a large part of the worst practices of the mediæval inquisitors into witchcraft was based? Why forget the angel who wrestled with Jacob, and, as the account suggests, somewhat overstepped the bounds of fair play, at the end of the struggle? Surely, we must agree with Dr. Newman that, if all these camels have gone down, it savours of affectation to strain at such gnats as the sudden ailment of Arius in the midst of his deadly, if, prayerful,[132]enemies; and the fiery explosion whichstopped the Julian building operations. Though thewordsof the "Conclusion" of theEssay on Miraclesmay, perhaps, be quoted against me, I may express my satisfaction at finding myself in substantial accordance with a theologian above all suspicion of heterodoxy. With all my heart, I can declare my belief that there is just as good reason for believing in the miraculous slaying of the man who fell short of the Athanasian power of affirming contradictories, with respect to the nature of the Godhead, as there is for believing in the stories of the serpent and the ark told in Genesis, the speaking of Balaam's ass in Numbers, or the floating of the axe, at Elisha's order, in the second book of Kings.

It is one of the peculiarities of a really sound argument that it is susceptible of the fullest development; and that it sometimes leads to conclusions unexpected by those who employ it. To my mind, it is impossible to refuse to follow Dr. Newman when he extends his reasoning from the miracles of the patristic and mediæval ages backward in time as far as miracles are recorded. But, if the rules of logic are valid, I feel compelled to extend the argument forward to the alleged Roman miracles of the present day, which Dr. Newman might not have admitted, but which Cardinal Newman may hardly reject. Beyond question, there is as good, or perhaps better, evidence for the miracles worked by our Lady of Lourdes, as there is for the floating of Elisha's axe,or the speaking of Balaam's ass. But we must go still further; there is a modern system of thaumaturgy and demonology which is just as well certified as the ancient.[133]Veracious, excellent, sometimes learned and acute persons, even philosophers of no mean pretensions, testify to the "levitation" of bodies much heavier than Elisha's axe; to the existence of "spirits" who, to the mere tactile sense, have been indistinguishable from flesh and blood, and, occasionally, have wrestled with all the vigour of Jacob's opponent; yet, further, to the speech, in the language of raps, of spiritual beings, whose discourses, in point of coherence and value, are far inferior to that of Balaam's humble but sagacious steed. I have not the smallest doubt that, if these were persecuting times, there is manya worthy "spiritualist" who would cheerfully go to the stake in support of his pneumatological faith, and furnish evidence, after Paley's own heart, in proof of the truth of his doctrines. Not a few modern divines, doubtless struck by the impossibility of refusing the spiritualist evidence, if the ecclesiastical evidence is accepted, and deprived of anyà prioriobjection by their implicit belief in Christian Demonology, show themselves ready to take poor Sludge seriously, and to believe that he is possessed by other devils than those of need, greed, and vainglory.

Under these circumstances, it was to be expected, though it is none the less interesting to note the fact, that the arguments of the latest school of "spiritualists" present a wonderful family likeness to those which adorn the subtle disquisitions of the advocate of ecclesiastical miracles of forty years ago. It is unfortunate for the "spiritualists" that, over and over again, celebrated and trusted media, who really, in some respects, call to mind the Montanist[134]and gnostic seers of the second century, are either proved in courts of law to be fraudulent impostors;or, in sheer weariness, as it would seem, of the honest dupes who swear by them, spontaneously confess their long-continued iniquities, as the Fox women did the other day in New York.[135]But, whenever a catastrophe of this kind takes place, the believers are no wise dismayed by it. They freely admit that not only the media, but the spirits whom they summon, are sadly apt to lose sight of the elementary principles of right and wrong; and they triumphantly ask: How does the occurrence of occasional impostures disprove the genuine manifestations (that is to say, all those which have not yet been proved to be impostures or delusions)? And, in this, they unconsciously plagiarise from the churchman, who just as freely admits that many ecclesiastical miracles may have been forged; and asks, with calm contempt, not only of legal proofs, but of common-sense probability, Why does it follow that none are to be supposed genuine? I must say, however, that the spiritualists, so far as I know, do not venture to outrage right reason so boldly as the ecclesiastics. They do not sneer at "evidence"; nor repudiate the requirement of legal proofs. In fact, there can be no doubt that the spiritualists produce better evidence for their manifestations than can be shown either for the miraculous death of Arius, or for the Invention of the Cross.[136]

From the "levitation" of the axe at one end of a period of near three thousand years to the "levitation" of Sludge & Co. at the other end, there is a complete continuity of the miraculous, with every gradation from the childish to the stupendous, from the gratification of a caprice to the illustration of sublime truth. There is no drawing a line in the series that might be set out of plausibly attested cases of spiritual intervention. If one is true, all may be true; if one is false, all may be false.

This is, to my mind, the inevitable result of that method of reasoning which is applied to the confutation of Protestantism, with so much success, by one of the acutest and subtlest disputants who have ever championed Ecclesiasticism—and one cannot put his claims to acuteness and subtlety higher.

... the Christianity of history is not Protestantism. If ever there were a safe truth it is this.... "To be deep in history is to cease to be a Protestant."[137]

I have not a shadow of doubt that these anti-Protestant epigrams are profoundly true. But I have as little that, in the same sense, the "Christianity of history is not" Romanism; and that to be deeper in history is to cease to be a Romanist. The reasons which compel my doubts about the compatibility of the Roman doctrine, or any other formof Catholicism, with history, arise out of exactly the same line of argument as that adopted by Dr. Newman in the famous essay which I have just cited. If, with one hand, Dr. Newman has destroyed Protestantism, he has annihilated Romanism with the other; and the total result of his ambidextral efforts is to shake Christianity to its foundations. Nor was any one better aware that this must be the inevitable result of his arguments—if the world should refuse to accept Roman doctrines and Roman miracles—than the writer of Tract 85.

Dr. Newman made his choice and passed over to the Roman Church half a century ago. Some of those who were essentially in harmony with his views preceded, and many followed him. But many remained; and, as the quondam Puseyite and present Ritualistic party, they are continuing that work of sapping and mining the Protestantism of the Anglican Church which he and his friends so ably commenced. At the present time, they have no little claim to be considered victorious all along the line. I am old enough to recollect the small beginnings of the Tractarian party; and I am amazed when I consider the present position of their heirs. Their little leaven has leavened, if not the whole, yet a very large lump of the Anglican Church; which is now pretty much of a preparatory school for Papistry. So that it really behoves Englishmen (who, as I have been informed by high authority, are all, legally, members of the State Church, if they profess to belong to no other sect) to wake up to what thatpowerful organisation is about, and whither it is tending. On this point, the writings of Dr. Newman, while he still remained within the Anglican fold, are a vast store of the best and the most authoritative information. His doctrines on Ecclesiastical miracles and on Development are the corner-stones of the Tractarian fabric. He believed that his arguments led either Romeward, or to what ecclesiastics call "Infidelity," and I call Agnosticism. I believe that he was quite right in this conviction; but while he chooses the one alternative, I choose the other; as he rejects Protestantism on the ground of its incompatibility with history, so,à fortiori, I conceive that Romanism ought to be rejected, and that an impartial consideration of the evidence must refuse the authority of Jesus to anything more than the Nazarenism of James and Peter and John. And let it not be supposed that this is a mere "infidel" perversion of the facts. No one has more openly and clearly admitted the possibility that they may be fairly interpreted in this way than Dr. Newman. If, he says, there are texts which seem to show that Jesus contemplated the evangelisation of the heathen:

... Did not the Apostles hear our Lord? and what wastheirimpression from what they heard? Is it not certain that the Apostles did not gather this truth from His teaching? (Tract 85, p. 63).He said, "Preach the Gospel to every creature." These wordsneedhave only meant "Bring all men to Christianity through Judaism." Make them Jews, that they may enjoy Christ's privileges, which are lodged in Judaism; teach them those rites and ceremonies, circumcision and the like, whichhitherto have been dead ordinances, and now are living: and so the Apostles seem to have understood them (ibid.p. 65).

... Did not the Apostles hear our Lord? and what wastheirimpression from what they heard? Is it not certain that the Apostles did not gather this truth from His teaching? (Tract 85, p. 63).

He said, "Preach the Gospel to every creature." These wordsneedhave only meant "Bring all men to Christianity through Judaism." Make them Jews, that they may enjoy Christ's privileges, which are lodged in Judaism; teach them those rites and ceremonies, circumcision and the like, whichhitherto have been dead ordinances, and now are living: and so the Apostles seem to have understood them (ibid.p. 65).

So far as Nazarenism differentiated itself from contemporary orthodox Judaism, it seems to have tended towards a revival of the ethical and religious spirit of the prophetic age, accompanied by the belief in Jesus as the Messiah, and by various accretions which had grown round Judaism subsequently to the exile. To these belong the doctrines of the Resurrection, of the Last Judgment, of Heaven and Hell; of the hierarchy of good angels; of Satan and the hierarchy of evil spirits. And there is very strong ground for believing that all these doctrines, at least in the shapes in which they were held by the post-exilic Jews, were derived from Persian and Babylonian[138]sources, and are essentially of heathen origin.

How far Jesus positively sanctioned all these indrainings of circumjacent Paganism into Judaism; how far any one has a right to declare, that the refusal to accept one or other of these doctrines, as ascertained verities, comes to the same thing as contradicting Jesus, it appears to me not easy to say. But it is hardly less difficult to conceive that he could have distinctly negatived any of them; and, more especially, that demonology which has been accepted bythe Christian Churches in every age and under all their mutual antagonisms. But, I repeat my conviction that, whether Jesus sanctioned the demonology of his time and nation or not, it is doomed. The future of Christianity, as a dogmatic system and apart from the old Israelitish ethics which it has appropriated and developed, lies in the answer which mankind will eventually give to the question whether they are prepared to believe such stories as the Gadarene and the pneumatological hypotheses which go with it, or not. My belief is they will decline to do anything of the sort, whenever and wherever their minds have been disciplined by science. And that discipline must, and will, at once follow and lead the footsteps of advancing civilisation.

The preceding pages were written before I became acquainted with the contents of the May number of theNineteenth Century, wherein I discover many things which are decidedly not to my advantage. It would appear that "evasion" is my chief resource, "incapacity for strict argument" and "rottenness of ratiocination" my main mental characteristics, and that it is "barely credible" that a statement which I profess to make of my own knowledge is true. All which things I notice, merely to illustrate the great truth, forced on me by long experience, that it is only from those who enjoy the blessing of a firm hold of the Christian faith that such manifestations of meekness, patience, and charity are to be expected.

I had imagined that no one who had read my preceding papers, could entertain a doubt as to my position in respect of the main issue as it has been stated and restated by my opponent:

an Agnosticism which knows nothing of the relation of man to God must not only refuse belief to our Lord's most undoubted teaching, but must deny the reality of the spiritual convictions in which He lived.[139]

That is said to be "the simple question which is at issue between us," and the three testimonies to that teaching and those convictions selected are the Sermon on the Mount, the Lord's Prayer, and the Story of the Passion.

My answer, reduced to its briefest form, has been: In the first place, the evidence is such that the exact nature of the teachings and the convictions of Jesus is extremely uncertain, so that what ecclesiastics are pleased to call a denial of them may be nothing of the kind. And, in the second place, if Jesus taught the demonological system involved in the Gadarene story—if a belief in that system formed a part of the spiritual convictions in which he lived and died—then I, for my part, unhesitatingly refuse belief in that teaching, and deny the reality of those spiritual convictions. And I go further and add, that, exactly in so far as it can be proved that Jesus sanctioned the essentially pagan demonological theories current among the Jews of his age, exactly in so far, for me, will his authority in any matter touching the spiritual world be weakened.

With respect to the first half of my answer, I have pointed out that the Sermon on the Mount, as given in the first Gospel, is, in the opinion of the best critics, a "mosaic work" of materials derived from different sources, and I do not understand that this statement is challenged. The only other Gospel, the third, which contains something like it, makes, not only the discourse, but the circumstances under which it was delivered, very different. Now, it is one thing to say that there was something real at the bottom of the two discourses—which is quite possible; and another to affirm that we have any right to say what that something was, or to fix upon any particular phrase and declare it to be a genuine utterance. Those who pursue theology as a science, and bring to the study an adequate knowledge of the ways of ancient historians, will find no difficulty in providing illustrations of my meaning. I may supply one which has come within range of my own limited vision.

In Josephus'sHistory of the Wars of the Jews(chap, xix.), that writer reports a speech which he says Herod made at the opening of a war with the Arabians. It is in the first person, and would naturally be supposed by the reader to be intended for a true version of what Herod said. In theAntiquities, written some seventeen years later, the same writer gives another report, also in the first person, of Herod's speech on the same occasion. This second oration is twice as long as the first, and though the general tenour of the two speeches ispretty much the same, there is hardly any verbal identity, and a good deal of matter is introduced into the one, which is absent from the other. Josephus prides himself on his accuracy; people whose fathers might have heard Herod's oration were his contemporaries; and yet his historical sense is so curiously undeveloped that he can, quite innocently, perpetrate an obvious literary fabrication; for one of the two accounts must be incorrect. Now, if I am asked whether I believe that Herod made some particular statement on this occasion; whether, for example, he uttered the pious aphorism, "Where God is, there is both multitude and courage," which is given in theAntiquities, but not in theWars, I am compelled to say I do not know. One of the two reports must be erroneous, possibly both are: at any rate, I cannot tell how much of either is true. And, if some fervent admirer of the Idumean should build up a theory of Herod's piety upon Josephus's evidence that he propounded the aphorism, is it a "mere evasion" to say, in reply, that the evidence that he did utter it is worthless?

It appears again that, adopting the tactics of Conachar when brought face to face with Hal o' the Wynd, I have been trying to get my simpleminded adversary to follow me on a wild-goose chase through the early history of Christianity, in the hope of escaping impending defeat on the main issue. But I may be permitted to point out that there is an alternative hypothesis which equally fits the facts; and that, after all, theremay have been method in the madness of my supposed panic.

For suppose it to be established that Gentile Christianity was a totally different thing from the Nazarenism of Jesus and his immediate disciples; suppose it to be demonstrable that, as early as the sixth decade of our era at least, there were violent divergencies of opinion among the followers of Jesus; suppose it to be hardly doubtful that the Gospels and the Acts took their present shapes under the influence of these divergencies; suppose that their authors, and those through whose hands they passed, had notions of historical veracity not more eccentric than those which Josephus occasionally displays: surely the chances that the Gospels are altogether trustworthy records of the teachings of Jesus become very slender. And since the whole of the case of the other side is based on the supposition that they are accurate records (especially of speeches, about which ancient historians are so curiously loose), I really do venture to submit that this part of my argument bears very seriously on the main issue; and, as ratiocination, is sound to the core.

Again, when I passed by the topic of the speeches of Jesus on the Cross, it appears that I could have had no other motive than the dictates of my native evasiveness. An ecclesiastical dignitary may have respectable reasons for declining a fencing match "in sight of Gethsemane and Calvary"; but an ecclesiastical "Infidel"! Never. It is obviously impossible that, in the belief that "the greater includes the less,"I, having declared the Gospel evidence in general, as to the sayings of Jesus, to be of questionable value, thought it needless to select for illustration of my views, those particular instances which were likely to be most offensive to persons of another way of thinking. But any supposition that may have been entertained that the old familiar tones of the ecclesiastical war-drum will tempt me to engage in such needless discussion had better be renounced. I shall do nothing of the kind. Let it suffice that I ask my readers to turn to the twenty-third chapter of Luke (revised version), verse thirty-four, and he will find in the margin

Some ancient authorities omit: And Jesus said "Father forgive them, for they know not what they do."

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