' The evidences above mentioned for the
last conclusion are direct and positive, and such as man can appreciate;
the difficulties spring from his limited capacity, or imperfect
glimpses of a very small segment of the universal plan. Nor are those
difficulties less upon the opposite hypothesis: and they are there
further burdened with two or three additional absurdities. The
preponderant evidence, far from removing the difficulties, scarcely
touches them,--yet it is felt to be sufficient to justify faith, though
most abundant faith is required still.
Are the evidences, then, in behalf of Christianity less of a nature
which man can appreciate? or can the difficulties involved in its
reception be greater than in the preceding cases? If not, and if,
moreover, while the evidence turns as before on principles with which we
are familiar, the more formidable objections, as before, are such that
we are not competent to decide upon their absolute insolubility, we
see how man ought to act; that is, not to let his ignorance control his
knowledge, but to let his reason accept the proofs which justify his
faith, in accepting the difficulties. In no case is he, it appears,
warranted to look for the certainty which shall exclude (whatever the
triumphs of his reason) a gigantic exercise of his faith.
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