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verse of God would appear a scene as goodly and majestic as ever. Now it is the administration of this God that we sit in judgment upon; the counsels of Him, whose wisdom and energy are of a kind so inexplicable; whom no magnitude can overpower, whom no littleness can escape, whom no variety can bewilder; who gives vegetation to every blade of grass, and moves every particle of blood which circulates through the veins of the minutest animal; anal all this by the same omnipotent arm that is abroad upon the universe, and presides in high authority over the destiny of all worlds.

It is impossible not to mingle the moral impressions of piety with such a contemplation. But suppose these impressions to be excluded, that the whole may be reduced to a matter of abstract and unfeeling intelligence. The question under consideration is, How far the experience of man can lead him to any certain conclusions, as to the character of the divine administration; if it does lead him to some certain conclusions, then, in the spirit of the Baconian philosophy, he will apply these conclusions to the information derived from other sources; and they will of course affect, or destroy, or confirm the credibility of that information. If, on the other hand, it appears that experience gives no light, no direction on the subject, then, in the very same spirit, he will submit his mind as a blank surface to all the positive information which comes to it from any other quarter. We take our lesson as it comes to us, provided we are satisfied beforehand, that it comes from a source which is authentic. We set up no presumptions of our own against the authority of the unquestionable

evidence that we have met with, and reject all the suggestions which our defective experience can furnish, as the follies of a rash and fanciful speculation.

Now, let it be observed, that the great strength of the Christian argument lies in the historical evidence for the truth of the Gospel narrative. In discussing the light of this evidence, we walk by the light of experience. We assign the degree of weight that is eue to the testimony of the first Christians upon the observed principles of human nature. We do not ́step beyond the cautious procedure of Lord Bacon's philosophy. We keep within the safe and certain limits of experimental truth. We believe the testimony of the apostles, because, from what we know of the human character, it is impossible that men in their circumstances could have persevered as they did in the assertion of a falsehood; it is impossible that they could have imposed this falsehood upon such a multitude of followers; it is impossible that they could have escaped detection, surrounded as they were by a host of enemies, so eager and so determined in their resentments. On this kind of argument we are quite at home. There is no theory, no assumption. We feel every inch of the ground we are treading upon. The degree of credit that should be annexed to the testimony of the apostles, is altogether a question of experience. Every principle which we apply towards the decision of this question is founded upon materials which lie before us, and are every day within the reach of observation. Our belief in the testimony of the apostles, is founded upon our expe rience of human nature and human affairs. In the whole process of the inquiry, we never wander from

that sure, though humble path, which has been pointed out to us by the great master of philosophising. We never cast off the authority of those maxims, which have been found in every other department of knowledge to be sound and infallible. We never suffer assumption to take the precedency of observation, or abandon that safe and certain mode of investigation, which is the only one suited to the real mediocrity of our powers.

It appears to us, that the disciples of the infidel philosophy have reversed this process. They take a loftier flight. You seldom find them upon the ground of the historical evidence. It is not, in general, upon the weight, or the nature of human testimony, that they venture to pronounce on the credibility of the Christian revelation. It is on the character of that revelation itself. It is on what they conceive to be the absurdity of its doctrines. It is because they see something in the nature or dispensation of Christianity, which they think disparaging to the attributes of God, and not agreeable to that line of proceeding which the Almighty should observe in the government of his creatures. Rousseau expresses his astonishment at the strength of the historical testimony; so strong, that the inventor of the narrative appeared to him to be more miraculous than the hero. But the absurdities of this said revelation are sufficient in his mind to bear down the whole weight of its direct and external evidences. There was something in the doctrines of the New Testament repulsive to the taste and the imagination, and perhaps even to the convictions of this interesting enthusiast. He could not reconcile them with his VOL. I.

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pre-established conceptions of the divine character and mode of operation. To submit to these doctrines, he behoved to surrender that theism, which the powers of his ardent mind had wrought up into a most beautiful and delicious speculation. Such a sacrifice was not to be made. It was too painful. It would have taken away from him, what every mind of genius and sensibility esteems to be the highest of all luxu ries. It would destroy a system, which had all that is fair and magnificent to recommend it, and mar the gracefulness of that fine intellectual picture, on which this wonderful man had bestowed all the embellishments of feeling, and fancy, and eloquence.

In as far, then, as we can judge of the conduct of man in given circumstances, we would pass a favourable sentence upon the testimony of the apostles. But, says the Deist, I judge of the conduct of God; and what the apostles tell me of him is so opposite to that judgment, that I discredit their testimony. The question at issue between us is, shall we admit the testimony of the apostles, upon the application of principles founded on observation, and as certain as is our experience of human affairs? Or, shall we reject that testimony upon the application of principles that are altogether beyond the range of observation, and as doubtful and imperfect in their nature, as is our experience of the counsels of heaven? In the first argument there is no assumption. We are competent to judge of the behaviour of man in given circumstances. This is a subject completely accessible to observation. The second argument is founded upon assumption entirely. We are not competent to judge of the conduct of the Almighty in given cir

right, or

cumstances. Here we are precluded, by the nature of the subject, from the benefit of observation. There is no antecedent experience to guide or to enlighten us. It is not for man to assume what is proper, or natural for the Almighty to do. It is not in the mere spirit of piety that we say so; it is in the spirit of the soundest experimental philosophy. The argument of the Christian is precisely what the maxims of Lord Bacon would dispose us to acquiesce in. The argument of the infidel is precisely that argument which the same maxims would dispose us to reject; and when put by the side of the Christian argument, it appears as crude and as unphilosophical, as do the ingenious speculations of the schoolmen, when set in opposition to the rigour, and evidence, and precision, which reign in every department of modern science.

The application of Lord Bacon's philosophy to the study of external nature was a happy epoch in the history of physical science. It is not long since this application has been extended to the study of moral and intellectual phenomena. All that we contend for is, that our subject should have the benefit of the same application; and we count it hard while, in every other department of inquiry, a respect for truth is found sufficient to repress the appetite for system-building; that theology, the loftiest and most inaccessible of all the sciences, should still remain infected with a spirit so exploded, and so unphilosophical; and that the fancy, and theory, and unsupported speculation, so current among the Deists and demi-infidels of the day, should be held paramount to the authority of facts, which have come down to us

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