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and magnificence of theory, and taught them to follow, with an unfaultering step, wherever the sure though humble path of experiment may lead them.

To justify the cautious procedure of the inductive philosophy, nothing more is necessary than to take a view of the actual powers and circumstances of humanity; of the entire ignorance of man when he comes into the world, and of the steps by which that ignorance is enlightened; of the numerous errors into which he is misled, the moment he ceases to observe, and begins to presume or to excogitate; of the actual history of science; its miserable progress, so long as categories and principles retained their ascendency in the schools; and the splendour and rapidity of its triumphs, so soon as man understood that he was nothing more than the disciple of Nature, and must take his lesson as Nature offers it to him.

What is true of the science of external nature, holds equally true of the science and phenomena of mind. On this subject, too, the presumptuous ambition of man carried him far from the sober path of experimental inquiry. He conceived that his business was not to observe, but to speculate; to construct systems rather than consult his own experience and the experience of others; to collect the materials of his theory, not from the history of observed facts, but from a set of assumed and excogitated principles. Now the same observations apply to this department of inquiry. We must admit to be true, not what we presume, but what we find to be so. We must restrain the enterprises of fancy. A law of the human mind must be only a series of well-authenticated facts, reduced to one general description, or grouped

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together under some general points of resemblance. The business of the moral as well as of the natural philosopher is not to assert what he excogitates, but to record what he observes; not to amuse himself with the speculations of fancy, but to describe phenomena as he sees or as he feels them. This is the business of the moral as well as of the natural inquirer. We must extend the application of Lord Bacon's principles to moral and metaphysical subjects. It was long before this application was recognized, or acted upon by philosophers. Many of the continental speculations are still infected with the presumptuous a priori spirit of the old schools; though the writings of Reid and Stewart have contributed much to chase away this spirit from the metaphysics of our own country, and to bring the science of mind, as well as matter, under the entire dominion of the inductive philosophy.

These general observations we conceive to be a most direct and applicable introduction to that part of the subject which is before us. In discussing the evidence of Christianity, all that we ask of our reader is to bring along with him the same sober and inductive spirit, that is now deemed so necessary in the prosecution of the other sciences; to abandon every system of theology, that is not supported by evidence, however much it may gratify his taste, or regale his imagination, and to admit any system of theology, that is supported by evidence, however repugnant to his feelings or his prejudices; to make conviction, in fact paramount to inclination, or to fancy; and to maintain, through the whole process of the investigation, that strength and intrepidity of

character, which will follow wherever the light of argument may conduct him, though it should land him in conclusions the most nauseous and unpalatable.

We have no time to enter into causes; but the fact is undeniable. Many philosophers of the present day are disposed to nauseate every thing connected with theology. They associate something low and ignoble with the prosecution of it. They regard it, as not a fit subject for liberal inquiry. They turn away from it with disgust, as one of the humblest departments of literary exertion. We do not say that they reject its evidences, but they evade the investigation of them. They feel no conviction; not because they have established the fallacy of a single argument, but because they entertain a general dislike at the subject, and will not attend to it. They love to expatiate in the more kindred fields of science or elegant literature; and while the most respectful caution, and humility, and steadiness, are seen to preside over every department of moral and physical investigation, theology is the only subject that is suffered to remain the victim of prejudice, and of a contempt the most unjust, and the most unphilosophical.

We do not speak of this feeling as an impiety; we speak of it as an offence against the principles of just speculation. We do not speak of it as it allures the heart from the influence of religion; we speak of it as it allures the understanding from the influence of "evidence and truth. In a word, we are not preaching against it; we reason against it. We contend that it is a transgression against the rules of the

inductive philosophy. All that we want is, the application of Lord Bacon's principles to the investigation before us; and as the influence of prejudice and disgust is banished from every other department of inquiry, we conceive it fair that it should be banished from theology also, and that our subject should have the common advantage of a hearing,-where no partiality of the heart or fancy is admitted, and no other influence acknowledged than the influence of evidence over the convictions of the understanding.

Let us therefore endeavour to evince the success and felicity with which Lord Bacon's principles may be applied to the investigation before us.

According to Bacon, man is ignorant of every thing antecedent to observation; and there is not a single department of inquiry, in which he does not err the moment that he abandons it. It is true, that the greater part of every individual's knowledge is derived immediately from testimony; but it is only from testimony that brings home to his conviction the observation of others. Still it is observation which lies at the bottom of his knowledge. Still it is man taking his lesson from the actual condition of the thing which he contemplates; a condition that is altogether independent of his will, and which no speculation of his can modify or destroy. There is an obstinacy in the processes of nature, which he cannot controul. He must follow it. The construction of a system should not be a creative, but an imitative process, which admits nothing but what evidence assures us to be true, and is founded only on the lessons of experience. It is not by the exercise of a sublime and speculative ingenuity that man arrives at truth. I

is by letting himself down to the drudgery of observation. It is by descending to the sober work of seeing, and feeling, and experimenting. Wherever, in short, he has not had the benefit of his own observation, or the observation of others brought home to his conviction by credible testimony, there he is ignorant.

This is found to hold true, even in those sciences where the objects of inquiry are the most familiar and the most accessible. Before the right method of philosophising was acted upon, how grossly did philosophers misinterpret the phenomena of external nature, when a steady perseverance in the path of observation could have led them to infallible certainty! How misled in their conception of every thing around them, when, instead of making use of their senses, they delivered themselves up to the exercises of a solitary abstraction, and thought to explain every thing by the fantastic play of unmeaning terms, and imaginary principles! And, when at last set on the right path of discovery, how totally different were the results of actual observation, from those systems which antiquity had rendered venerable, and the authority of great names had recommended to the acquiescence of many centuries! This proves that, even in the most familiar subjects, man knows every thing by observation, and is ignorant of every thing without it; and that he cannot advance a single footstep in the acquirement of truth, till he bid adieu to the delusions of theory, and sternly refuse indulgence to its fondest anticipations.

Thus, there is both a humility and a hardihood in the philosophical temper. They are the same in principle, though different in display. The first is

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