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THE

METHODIST MAGAZINE.

FOR JANUARY, 1819.

Divinity,

EVIDENCES OF THE TRUTH OF THE CHRISTIAN REVELATION,

Extracted from the new Edinburgh Encyclopædia.

(Continued from page 449, Vol. 1.)

162. This is found to hold true, even in those sciences where the objects of enquiry are the most familiar and the most accessible. Before the right inethod 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 advanee 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.

163. 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 founded on a sense of ignorance, and disposes the mind of the philosopher to pay the most respectful attention to every thing that is offered in the shape of evidence. The second consists in a determined purpose to reject and to sacrifice every thing that offers to oppose the influVOL. II.

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ence of evidence, or to set itself up against its legitimate and well established conclusions. In the ethereal whirlpools of Des Cartes, we see a transgression against the humility of the philosophical character. li is the presumption of knowledge on a subject, where the total want of observation should have confined him to the modesty of ignorance. In the Newtonian system of the world, we see both humility and hardihood. Sir Isaac commences his investigation with all the modesty of a respectful enquirer. His is the docility of a scholar, who is sensible that he has all to learn. He takes his lesson as experience offers it to him, and yields a passive obedience to the authority of this great school-master. It is in his obstinate adherence to the truth which his master has given him, that the hardihood of the philosophical character begins to appear. We see him announce, with entire confidence, both the fact and its legitimate consequences. We see him not deterred by the singularity of his conclusions, and quite unmindful of that host of antipathies which the reigning taste and philosophy of the times mustered up to oppose him. We see him resisting the influence of every authority but the authority of experience. We see that the beauty of the old system had no power to charm him from that process of investigation by which he destroyed it. We see him sitting upon its merits with the severity of a judge, unmoved by all those graces of simplicity and magnificence which the sublime genius of its inventor had thrown around it.

164. We look upon these two constituents of the philosophical temper, as forming the best preparation for finally terminating in the decided Christian. In appreciating the pretensions of Christianity, there is a call both upon the humility and the hardihood of every enquirer; the humility which feels its own ignorance, and submits without reserve to whatever comes before it in the shape of authentic and well-established evidence ; and the hardihood which sacrifices every taste and every prejudice at the shrine of conviction, which defies the scorn of a pretended philosophy, which is not ashamed of a profession that some conceive to be degraded by the homage of the superstitious vulgar, which can bring down its mind to the homeliness of the gospel, and renounce without a sigh all that is elegant, and splendid, and fascinating in the speculations of moralists. In attending to the complexion of the Christian argument, we are widely mistaken, if it is not precisely that kind of argument which will be most readily admitted by those whose minds have been trained to the soundest habits of philosophical investigation; and if that spirit of cautious and sober-minded enquiry 10 which modern science stands indebted for all her triumphs, is not the very identical spirit which leads us to "cast down all our lofty imaginations, and to bring every thought into the captivity of the obedience of Christ."

165. On entering into any department of enquiry, the best preparation is that docility of mind which is founded on a sense of our total ignorance of the subject; and nothing is looked upon as more unphilosophical than the temerity of that a priori spirit, which disposes many to presume before they investigate. But if we admit the total ignorance of man antecedent to obserFation, even in those sciences where the objects of enquiry are the nearest and the most familiar, we will be more ready to adunit his total ignorance of those subjects which are more remote and more inaccessible. If caution and modesty be esteemed so philosophical, even when employed in that little field of investigation which comes within the range of our senses; why should they not be esteemed philosophical when employed on a subject so vast, so awful, so remote from direct and personal observation, as the government of God? There can be nothing so completely above us, and beyond us, as the plans of the Infinite Mind, which extend to all time, and embrace all woulds. There is no subject to which the cautious and humble spirit of Lord Bacon's philosophy is more applicable ; nor can we conceive a more glaring rebellion against the authority of his maxims, than for the beings of a day to sit in judgment upon the Eternal, and apply their paltry experience to the counsels of his high and unfathomable wisdom. We do not speak of it as impious; we speak of it as unphilosophical. We are not bringing the de. crees of the orthodox to bear against it; we are bringing the principles of our modern and enlightened schools. We are applying the very same principles to a system of theism, that we would do to a system of geology. Both may regale thc fancy with the grandeur of their contemplations; both may receive embellishment from the genius and imagination of their inven. tors; both may carry us along with the powers of a captivating eloquence. But all this is not enough to satisfy the severe and scrupulous spirit of the modern philosophy. Give us facts. Give us appearances. Show us how, from the experience of a life or a century, you can draw a legitimate conclusion so boundless in its extent, and by which you propose to fix down both the processes of a remote antiquity, and the endless progressions either of nature or of providence in future ages. Are there any historical documents? Any memorials of the experience of past times ? On a question of such magnitude we would esteem the recorded observations of some remote ages to be peculiarly val. uable, and worth all the ingenuity and eloquence, which a philosopher could bestow on the limited experience of one or two generations. A process of geology may take millions of years before it reaches its accomplishment. It is impossible, that we can collect the law or the character of this process from the experience of a single century, which does not furnish is one single

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step in this vast and immeasurable progression. We look as far as we can into a distant antiquity, and take hold with avidity of any authentic document, by which we can ascertain a single .act to guide and to enlighten us in this interesting speculation. The same caution is necessary in the subject before us. The administration of the Supreme Being is coeval with the first purposes of his uncreated mind, and it points to eternity. The life of man is but a point in that progress, to which we see no end, and can assign no beginning.' We are not able to collect the law or the character of this administration from an experience so momentary. We therefore cast an eye on the history of past times. We examine every document which comes before us. We

e compare all the moral phenomena, which can be collected from the narrative of antiquity. We seize with avidity every record of the manifestation of Providence, every fact which can enlighten the ways of God to man; and we would esteem it a deviation from the right spirit and temper of philosophical investigation, were we to suffer the crude or fanciful speculations of our own limited experience to take a precedency over the authentic information of history.

166. But this is not all. Our experience is not only limited in point of time; it is also limited in point of extent. sign the character of the divine administration from the little that offers itself to the notice of our own personal experience, would be far more absurd than to infer the history and character of the kingdom from the history and character of our own families. Vain is the attempt to convey in language what the most powerful imagination sinks under; how small the globe, and all which it inherits, is in the immensity of creation! How humble a corner in the immeasurable fields of nature and of providence! If the whole visible creation were to be swept away, we think of the dark and awful solitude which it would leave behind it in the unpeopled regions of space. But to a mind that could take in the whole, and throw a wide survey over the innumerable worlds which roll beyond the ken of the human eye, there would be no blank, and the universe 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 meanest animal; and all this by the same omnipotent arm that is abroad upon the universe, and presides in high authority over the destiny of all worlds.

167. It is impossible not to mingle the moral impressions of piety with such a contemplation. But suppose these impres

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