The Two Tests: The Supernatural Claims of Christianity Tried By Two Of Its Own Rules Part 4

These wondrous occurrences rest on the record of Luke alone. The earlier portion, if not the whole of them, had taken place before the Gospels were written. The gift of tongues would have been vividly present to the minds of Matthew and John, who were among the recipients of this marvellous endowment. Mark (Acts xii. 12) would certainly have been aware of the grave events connected with the death-dooming, life-restoring, prison-opening Peter. A single chapter at the end of the gospel of either Matthew, John, or Mark would have been sufficient to contain the confirmation of the more important of these wonders, and surely so much might have been expected from the "divinely-chosen"

witnesses, those whose mission it was to declare the whole counsel of G.o.d, to testify to each divine confirmation within their knowledge of the truth of the Gospel. What, then, can be said of their silence? Who was Luke that they should have left so important a duty to him?

Previous to Acts xvi. 10 (where the "we" in the narrative commences), Luke was not, so far as can be gathered, an eye-witness of any of the events he relates, and his informant is unknown. Nor does he profess to have been an eye-witness of the Ephesian disciples speaking with tongues, the cures, and the testimony of the evil spirit mentioned in Acts xix. 6, 15. He was present at the restoration of Eutychus, but it is not altogether clear whether he means to describe this as a miracle.

The only others of which he was an eye-witness are the casting out of the spirit of divination (Acts xvi. 16-18), and what are mentioned in chap, xxviii. His reference to the "spirit of divination" as a real power shows that he was imbued with the common superst.i.tion, that he recognised the "abominations of those nations" denounced by Moses. In chap, xxviii. the innocuous viper can scarcely be regarded as a miracle, and possibly the b.l.o.o.d.y flux and other diseases may have given way to other treatment over and above the praying and laying on of Paul's hands. The general contradiction between Luke in the Acts and Paul in his Epistles with reference to Paul's movements, will be fully detailed in considering the testimonies to the resurrection of Jesus.

At the very best, therefore, scarcely any one of the apostolic miracles can be said to rest on the testimony of a single eye-witness. They are discredited by the silence of the actual eye-witnesses, Matthew and John, whose records, it is here a.s.sumed, exist; and Luke's credibility is, moreover, greatly affected by the serious conflict of testimony between himself and Paul. (See Chap. V.)

The healing power claimed for the apostles quite rivals that of Jesus.

Cures were effected by the least shadow of Peter, and by "handkerchiefs and ap.r.o.ns from Paul's body." Two of the miracles, however, differ from those of Jesus in that they are of a vindictive nature. These are the doom of Ananias and Sapphira, and the blinding of Elymas. A more effective weapon for priestly domination and exaction than the sudden death of Ananias and Sapphira--no time for repentance allowed--because they deceived the apostles as to the price their property fetched, could not have been devised. Peter's question, "Sold ye the land for so much,"

shows the inquisitorial tendency, so wonderfully developed under the Christian name among all sects and creeds in later times. So far as can be gathered from the Gospels, the fare on which Jesus and his disciples lived was a poor one. Bread and fish are mentioned; wine only once, at the last supper; but this is not confirmed by John. And how their food was come by is left doubtful. Luke states that certain women followed Jesus, who ministered to him of their substance. And John relates that as soon as the raising of Lazarus from the dead became known, the chief priests sought to arrest Jesus, when he went away to the city Ephraim, near to the wilderness, and there continued with his disciples. Here was a remarkable shrinking from the chief priests of one who had power to restore life to the dead. Six days before the Pa.s.sover he came again to Bethany, where he had supper with the raised Lazarus and his sisters, Martha and Mary. Martha served; Mary anointed his feet with costly ointment, and wiped his feet with her hair. Judas Iscariot grumbled at the waste: "Why," he said, "was not this ointment sold for three hundred pence and given to the poor?" Jesus replied that she had done it against the day of his burying. The narrator--John, as we a.s.sume, a companion of Jesus--adds, "This he said not that he cared for the poor, but because he was _a thief, and had the bag, and bare what was put therein_." Most marvellous! for what do such expressions as to the vocation of Judas imply? Was he but a type of those who, under the authority of the name and supernatural pretensions of his master, under various lofty t.i.tles, from "holy" to "reverend," with intensifying adjectives prefixed, have since imposed upon mankind, controlled rulers and deluded nations, opposed freedom and denounced enlightenment, for the sake of their order, their influence, their position, their emoluments?

But, in whatever way they maintained themselves, their life was a poor one. "The Son of man had not where to lay his head." When, therefore, the apostles found that their testimony to the resurrection of Jesus brought about such a result as is described Acts iv. 32-35, the change must have been a most agreeable one to them. "And the mult.i.tude of them that believed were of one heart and of one soul; neither said any of them that ought of the things which he possessed was his own; and they had all things common. And with great power gave the apostles witness of the resurrection of the Lord Jesus; and great grace was upon them all. Neither was there any among them that lacked; for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the apostles' feet; and distribution was made unto every man according as he had need."

Here were they (a.s.suming Luke's account to be true) leaders of a communistic society, where all were well cared for, instead of earning a hard livelihood as fishermen, or wandering about Galilee and Judea as mendicants or otherwise; and even with the persecution it is said to have brought from the Jewish rulers, the change must have been in every way preferable. What more favourable opportunity than this could have been found, "while they were giving themselves continually to prayer and the ministry of the word," too busy even to attend to the distribution of charity, to settle the accounts they were to propagate of Jesus' life and teaching, his miraculous deeds, his resurrection and ascension, and to mould them, so far as possible, in accordance with the Jewish prophecies of the Messiah? But whether the wonders of the four gospels originated thus or otherwise, Truth, ever triumphant in the end, confounds the devices of designing, as well as the illusions of weak-minded men, and reveals to her wors.h.i.+ppers the flaws and the hollowness that invariably characterise evidence in support of superhuman pretence, intended to exercise sway over the consciences of men.

CHAPTER IV. THE FULFILMENT OF PROPHECY

If it be a.s.sumed that the canonical books of the Old and New Testaments were written by those whose names they bear, and that they have been handed down intact, prophecies uttered from Moses to Malachi, b.c. 1500 to B.C. 400, fulfilled in the person of Jesus in so complete a manner as to show that they could refer in their entirety to no one else, would be not only a most trustworthy credential to Jesus himself, but also a conclusive proof of the divine inspiration of those who uttered them, the power of foretelling the remote future--all the more of foretelling the supernatural--being clearly an attribute of an Almighty alone. Peter refers to the "more sure word of prophecy, whereunto ye do well to take heed, as unto a light that s.h.i.+neth in a dark place," and he states that "holy men of G.o.d spake as they were moved by the Holy Ghost." If, on the other hand, the prophecies arrogated to Jesus are properly applicable to events altogether unconnected with his life and alleged mission, and if there are strained and untenable appropriations of Old Testament pa.s.sages by the writers of the New Testament, the claim of the New Testament to be a development and fulfilment of the Old will be altogether destroyed, and the candour of its writers discredited. This portion of the inquiry, therefore, is of very great importance.

In the writings of the Christian clergy, almost every incident recorded in the Old Testament is explained by some method, more or less ingenious, as typical of the Messiah as represented by Jesus. But the present inquiry, with two or three exceptions, will be confined to the instances claimed by the writers of the New Testament as fulfilments of Jewish prophecy. It is clear that if these cannot' be maintained, neither can any subsequent interpretations.

(a.) _Prophecies claimed for John the Baptist_

_First_.--Malachi iii. 1; Luke vii. 27.

In the pa.s.sage in Malachi there are three designations:--

1. "My messenger," i.e., the angel of the Lord.

2. "The Lord whom ye seek."

3. "The messenger (angel) of the covenant whom ye de-light in."

And the words "He shall come" indicate that all these t.i.tles are meant for the same person.

Now, in Exodus there are various allusions to the angel of the Lord preceding his people Israel. Chap. xiv. 19,--"And the angel of G.o.d, which went before the camp of Israel, removed and went behind them."

Chap, xxiii. 20,--"Behold, I send an angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him... for my name is in him." Similar pa.s.sages are Exodus x.x.xii. 34; x.x.xiii. 2-14; Numbers xx. 16.

The manifestation, therefore, expected by Malachi was of the dread angel of the covenant so revered in the Mosaic writings. Most Christians believe that this angel was Jesus the Messiah himself. But Luke, altering the quotation from "me" to "thee," affirms that Jesus himself applied it to John the Baptist. If the quotation in Luke is not from Malachi, but part of Exodus xxiii. 20 just referred to, "thee" is correct, but it still implies that John the Baptist and the angel of the Exodus were one. Who has made the mistake? Jesus in ascribing this quotation to John, or Luke in making Jesus so ascribe it?

_Second_.--Malachi iv. 5; Luke i. 16, 17; Matthew xi. 14; xvii. 11-13; Mark ix. 11-13.

The Elijah of Malachi was to come "to you" (Israel), (1.) Before the great and terrible day of the Lord; (2.) to turn the heart of the fathers to the children, and the heart of the children to their fathers; (3.) lest I (the Lord) come and smite the earth with a curse.

Luke's authoritative angel predicted that John was, (1.) To go before him (Jesus) in the spirit and power of Elias; (2.) to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; (3.) to make ready a people prepared-for the Lord.

Jesus states of John, (1.) If ye will receive it, this is Elias which was for to come; (2.) "Elias truly shall first come and restore all things. But I say unto you, that Elias is come already, and they knew him not, but have done unto him whatsoever they listed," Mark adds, "as it is written of him."

It is certainly nowhere written (in the Old Testament) that the people Elijah is to be sent among are to do _to him_ whatsoever _they_ list.

The Elijah of Malachi is _to turn them_, and this, by the account of the New Testament writers, John the Baptist did not accomplish.

_Third_.--Isa.mh. xl. 3; Matt. iii. 3; Mark i. 2, 3; Luke iii. 4-6; John i. 23.

If Isaiah's doctrine implies that before the majesty of the eternal, the infinite, universe, the distinctions of brief-lived mortals disappear, and that its glory and its operations are open to all flesh alike to behold and to investigate; that though we shall perish, it, in one or other of its various forms, will evermore endure,--then the "voice of one crying in the wilderness" may still refresh and cheer the human heart, whether it be the voice of Isaiah, John the Baptist, or any other seer or man. What it proclaims is the heritage of all.

(b.) _Claim of Jesus to be the seed of the woman who bruised the serpent's head_.

Genesis iii. 15; Matt. iii. 17; xiii. 38; xxiii. 33; John viii. 44; 1 John iii. 8; Heb. ii. 14, 15; Kev. xii. 9; xx. 2. By believers that Jesus is the Christ the pa.s.sage in Genesis is held to be a prophecy that received its fulfilment in him. He was the seed of the woman who bruised the head of the serpent, by restoring that portion of the human race who believe in him to the divine favour lost through the wiles of the serpent. The serpent is Satan, his seed mankind in their natural state; they bruised the heel (not a deadly part) of the seed of the woman by crucifying Christ. Jesus, who merely laid down his life that he might take it again, and thus expiated the sins of his people, in turn bruised the head (a deadly part) of the serpent. Such is the meaning of Genesis iii. 15, indicated by the writers of the New Testament four thousand years after the words are said to have been uttered by G.o.d.

Will the pa.s.sage then bear any such interpretation?

The serpent tempted Eve to eat of the fruit of the tree of the knowledge of good and evil; she induced her husband to do the same. For this the three were sentenced thus:--

1. __The man, that he should eat bread by the sweat of his brow through culture of the ground, cursed for his sake, until his return to the dust from whence he came.

This is perfectly clear: it admits of no double interpretation.

2. _The woman_, that she should bring forth in pain, and be in subjection to her husband.

This is also quite plain, and in accordance with natural fact, whether the cause be the eating of the forbidden fruit or not.

3. _The serpent_, that he should go upon his belly, that he should eat dust, that he should hate mankind, that mankind should hate him, that men should bruise his head, that he should bruise men's heel.

Is there anything here beyond natural fact more than in the case of the man or woman? Men trample on serpents, serpents bite men from heel to knee; they cannot as a rule strike higher.

What else, then, can be said of all these pa.s.sages, than that they are exact descriptions of the lot on earth of men, women, and serpents, whether or not caused by eating the forbidden fruit?

What is certain, however, is that this lot has not been reversed, or even alleviated by the coming of Jesus. Men live on the fruits of the ground brought forth by culture, until they decay and die; women bear children in pain; serpents crawl along the ground as before. If these are the works of the devil, why has Jesus not destroyed them? Why since his advent do they exist as before? He has expiated guilt, he has ascended into heaven, all power is his in heaven and in earth. Why then does the devil still triumph on earth? Why do the so-called curses, which the serpent's temptation of Eve brought, continue.

Jesus, it is said, is to destroy the works of the devil, but only in those who believe in him, and even in their case not in this world. When he comes again in glory he is to raise their bodies, he is to give them a new heaven and a new earth, those now existing being destroyed. The bodies of those who do not believe are also to be raised, but are to be given over to everlasting fire.

The devil, then, so far as death, toil, and suffering are concerned, is to triumph on earth over all mankind till the end of time; and to all eternity he is to triumph over the greater part, or a very great part of the human race, who through his means are to suffer the anguish of the bottomless pit. How then can it be said that Christ was manifested that he might destroy the works of the eternally triumphant devil. How has the seed of the woman bruised the head of the serpent, if Jesus was the seed and the devil the serpent? It is clear, if Christian doctrine be true, that the devil, by the curses he has brought on men--death, toil, child-bearing pangs--is to reign victorious on earth over the whole human race, and is also in eternity to reign victorious over a great part of the human race doomed to everlasting anguish. So the dominion of the evil One is to be eternal, Jesus and what he has done notwithstanding.

It may here, perhaps, without impropriety, be pointed out that probably there is no more striking ill.u.s.tration of what has been regarded as the perfection of the art of fiction-framing than the Mosaic account of the fall of man. Aristotle (_Poet_, chap, xiv.) ascribes this art to Homer in the highest degree,--that he taught others how _to feign in a proper manner_, by making a true consequent follow a false antecedent; so that the mind, knowing the consequent to be true, is led to believe that the antecedent is true as well. In the present case, see how the natural facts of decay and death, necessary labour, child-bearing pain, and serpent-crawling and venomousness, are made to follow as results of the forbidden fruit, the serpent's vindictiveness, and Eve and Adam's surrender; so that men, knowing the natural facts to be true, have been captivated into believing that the a.s.signed causes are also true.

(c.) _Claim of Jesus to be the seed of Abraham, in whom all nations should be blessed_ (Genesis xii. 3; xviii. 18; xxii. 18; Acts iii. 25; Galatians iii. 8).

The promise said to have been made by G.o.d to Abraham, that in his seed all nations of the earth should be blessed, is claimed for Jesus and for those who believe in him. His redeemed are to come out of every nation, kindred, people, and tongue, and through his mercy and merits they are to inherit the mansions of bliss evermore. He is thus the seed in whom all nations (i.e., the believing portion of all nations) of the earth (i.e., not on the earth but in heaven) shall be blessed.

"By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son; that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven, and as the sand which is upon the sea-sh.o.r.e, and thy seed shall possess the gate of his enemies; and in thy seed shall all nations of the earth be blessed, because thou hast obeyed my voice."

These lofty phrases were the expression of the high aspiration and fond belief of the Jewish people, either under the sway of their lawgiver Moses (always on the a.s.sumption that he was the writer of Genesis), leading them triumphantly on to the conquest of Canaan, the home of their traditional ancestor, or when they were settled as a nation in Palestine. "In thy seed all nations of the earth shall be blessed" is, further, an expectation of the coming subjection of the human race to the law and revelation of Moses. The Gibeons presented themselves thus: "From a very far country thy servants are come because of the name of the Lord thy G.o.d;" and the following pa.s.sage is brimful of the same hope: "And it shall come to pa.s.s in the last days that the mountain of the Lord's house shall be established on the top of the mountains, and shall be established above the hills, and all nations shall flow into it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the G.o.d of Jacob, and he will teach us of his ways, and we will walk in his paths; for out of Zion shall go forth the law, and the word of the Lord from Jerusalem."

The expectation that Palestine will again be restored to the Jews, that their temple service at Jerusalem will be re-established in all its glory, and that the other nations of the earth will flock thither for enlightenment, and be guided by the precepts of the Jewish lawgivers, has certainly so far not been realised on earth. The Jewish race, to the present day, live in hope of its fulfilment. Christians explain its fulfilment figuratively by the power and attributes they ascribe to Jesus. But sober fact shows that it is a fond and, as it has proved, futile patriotic aspiration.

Are the qualities of the Jewish race such as to warrant their high claim to be leaders of men--the nation which, first in divine favour and knowledge, should stand, as it were, between the Almighty and the other nations of the earth? The utmost tenacity of purpose, unfailing faith in their destiny, triumphant endurance of reverses, skill and apt.i.tude, not only for ordinary worldly intercourse and dealing, but for the arts which charm the soul and elevate life; exalted conception of the omnipotence of the deity, in so far as to view with intense abhorrence that he should be likened to any visible creature, and, although tainted by giving a mind to the Almighty like their own (for the deity of the Pentateuch, in many respects, is but an almighty Israelite, bloodthirsty and unsparing to aliens in race and creed), still an exalted conception as compared to the G.o.ds of other nations,--all these qualities are theirs. Wherein do they fail? What is their defect? The defect of the coward--want of moral courage. Deceit and stratagem rather than open conduct are their characteristics. Abraham, for fear of his life (Genesis x. 12-20), lied and risked his wife's dishonour. Isaac (xxvi.