e. Mathematical and numerical investigations
advance from principles which are clearly defined, and almost universally
acknowledged to be self-evident; the reasoning also is of such a kind as
to preclude the admission of error. In theology the case is different.
There, it is difficult to define with accuracy the points from which the
reasoning commences, and also to exclude, with certainty, the possibility
of error in the reasoning itself. There is, too, another essential
difference between abstract sciences and other subjects of inquiry. It
is not only self-evident that two straight lines cannot enclose a space,
but the judgment which the mind gives on the subject is not in any danger
of being disturbed by the feelings. In theology, however, the matters
which come under consideration are so mixed up with our nearest and
dearest interests, that the feelings are called into play at every step
of the investigation, and a just balance of the judgment cannot be
preserved without the exercise of much care. Hence the necessity of
endeavouring to preserve a candid and unruffled spirit in all enquiries
connected with religion. No doubt those feelings which a beneficent God
has implanted with a view to assist us in deciding, are to have their due
weight; but certainly there is need of caution, lest they influence us
unduly. If the judge thinks it needful to charge the jury to dismiss
from their minds everything which might tend to influence their judgments
in an improper manner, and attend only to the evidence, even though the
matter about which they have to decide is usually one in which they have
no personal interest; it certainly does not appear unnecessary to give a
similar caution on a subject, with regard to which feeling has assumed so
strong a form as to give rise to the name, _odium theologicum_. We
deceive ourselves, if we imagine that we approach the subject without any
danger of judging it unfairly. This caution, undoubtedly applies to
_all_ who discuss theological questions; but we think that we shall not
be making an unwarranted assertion, if we say that it applies in a
special manner to those who _impugn_ the Bible revelation, when it is
remembered that the doctrines contained in it, as they have generally
been received by those who are called orthodox Christians, are of such a
kind as very commonly to excite, in the first instance at least, a strong
feeling of opposition. The Bible itself intimates this,