First:--because the terms from which the conclusion must be
drawn-('termini in majore praemissi, a quibus scientialiter et
scientifice demonstrandum erat') are accommodations and not
scientific--that is, proper and adequate, not 'per idem', but 'per quam
maxime simile', or rather 'quam maxime dissimile':
Secondly;--because the truths in question are transcendant, and have
their evidence, if any, in the ideas themselves, and for the reason; and
do not and cannot derive it from the conceptions of the understanding,
which cannot comprehend the truths, but is to be comprehended in and by
them, ('John' i. 5.):
Lastly, and chiefly;--because these truths, as they do not originate in
the intellective faculty of man, so neither are they addressed primarily
to our intellect; but are substantiated for us by their correspondence
to the wants, cravings, and interests of the moral being, for which they
were given, and without which they would be devoid of all meaning,--'vox
et praeterea nihil'. The only conclusions, therefore, that can be drawn
from them, must be such as are implied in the origin and purpose of
their revelation; and the legitimacy of all conclusions must be tried by
their consistency with those moral interests, those spiritual
necessities, which are the proper final cause of the truths and of our
faith therein. For some of the faithful these truths have, I doubt not,
an evidence of reason; but for the whole household of faith their
certainty is in their working.
Pages:
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160