Probabilities | Page 3

practice all that the swift mind sees it easy to dream in theory: and if other and wiser pens are at all helped in the good aim to justify the ways of God with man, and to clear the course of truth, by some of the notions broadcast in this treatise, its errand will be well fulfilled.
2. Whether or not the leading idea, so propounded, is new, or is new in its application as an auxiliary to Christian evidences, the writer is unaware: to his own mind it has occurred quite spontaneously and on a sudden; neither has he scrupled to place it before others with whatever ill advantage of celerity, because it seemed to his own musings to shed a flood of light upon deep truths, which may not prove unwelcome nor unuseful to the doubting minds of many. It is true that in this, as in most other human efforts, the realization of idea in concrete falls far short of its abstract conception in the mind: there, all was clear, quick, and easy; here, the necessity of words, and the constraints of an unwilling perseverance, clog alike the wings of fancy and the feet of sober argument: insomuch that the difference is felt to be quite humiliating between the thoughts as they were thought, and the thoughts as they are written. Minerva, springing from the head of Jove, is not more unlike the heavily-treading Vulcan.
3. Necessarily, that the argument be (so to speak) complete, and on the wise principle that no fortresses be left untaken in the rear, it must be the writer's fate to attempt a demonstration of the anterior probability of truths, which a child of reason can not only now never doubt as fact, but never could have thought improbable. Instance the first effort, showing it to have been expectable that there should, in any conceived beginning, have existed a Something, a Great Spirit, whom we call God. To have to argue of the mighty Maker, that HE was an antecedent probability, would appear a most needless attempt; if it did not occur as the first link in a chain of arguments less open to objection by the thoughtless. With our little light to try to prove _à priori_ the dazzling mystery of a Divine Tri-unity, might (unreasonably viewed) be assailed as a presumptuous and harmful thing; but it is our wise prerogative, if and when we can, to "Prove all things." Moreover, we live in a world wherein Truth's greatest enemy is the man who shrinks from endeavouring at least to clear away the mists and clouds that veil her precious aspect; and at a time when it behooves the reverent Christian to put on his panoply of faith and prayer, and meet in argument, according to the grace and power given to him--not indeed the blaspheming infidel, for such a foe is unreasonable and unworthy of an answer, but--the often candid, anxious, and involuntary doubter; the mind, which, righteously vexed with the thousand corruptions of truth, and sorely disappointed at the conduct of its herd of false disciples, from a generous misconception is embracing error: the mind, never enough tenderly treated, but commonly taunted as a sceptic which yet with a natural manliness asserts the just prerogative of thinking for itself: fairly enough requiring, though rarely finding, evidence either to prop the weakness of a merely educational faith, or to argue away the objections to Christianity so rife in the clashing doctrines and unholy lives of its pseudo-sectaries. One of our poets hath said, "He has no hope who never had a fear:" it is quite as true (and take this saying for thy comfort, any harassed misbelieving mind), He has no faith, who never had a doubt. There is hope of a mind which doubts, because it thinks; because it troubles itself to think about what the mass of nominal Christians live threescore years and die of very mammonism, without having had one earnest thought about one difficulty, or one misgiving: there is hope of a man, who, not licentious nor scornful, from simple misconception, misbelieves; there is just and reasonable hope that (the misconception once removed) his faith will shine forth all the warmer for a temporary state of winter. To such do I address myself: not presumptuously imagining that I can satisfy by my poor thoughts all the doubts, cavils and objections of minds so keen and curious; not affecting to sail well among the shoals of metaphysics, nor to plumb unerringly the deeper gulphs of reason; but asking them for awhile to bear with me and hear me to the end patiently; with me, convinced of what ([Greek: kat' exochên]) is Truth, by far surer and stronger arguments than any of the less considerations here expounded as auxiliary thereto;