clopedias, give ourselves no more trouble
about religion, but try hard to learn as much science, make as much
money, and enjoy as much pleasure in this life as we can; because we
_know_ that we live now, and can only _believe_ that we shall live
hereafter. I do not propose to take any notice here of the proposal of
Secularism--for that is the new name of this ungodliness--to deliver men
from their lusts by scientific lectures, and keep them moral by
overturning religion. That experiment has been tried already. But it is
worth while to inquire, Is science really so positive, and religion so
uncertain, as these persons allege? Is a knowledge of the physical
sciences so all-sufficient for our present happiness, so attainable by
all mankind, and so certain and infallible, that we should barter our
immortality for it? And, on the other hand, are the great facts of
religious experience, and the foundations of our religious faith, so
dim, and vague, and utterly uncertain, that we may safely consign them
to oblivion, or that we can so get rid of them if we would?

The object of this chapter is to refute both parts of the Secularist's
statement; to show some of the uncertainties, errors, contradictions,
and blunders of the scientific men on whose testimony they receive their
science; and to exhibit a few of the facts of religious experience which
give a sufficient warrant for the Christian's faith.

Scientific observations are made by fallible men exposed to every
description of error, prejudice and mistake; men who can not possibly
divest themselves of their preconceived opinions in observing facts, and
framing theories.

Lord Bacon long ago observed that "the eye of the human intellect is not
dry, but receives a suffusion from the will and the affections, so that
it may be almost said to engender any science it pleases. For what a man
wishes to be true, that he prefers believing." "If the human intellect
hath once taken a liking to any doctrine, either because received and
credited, or because otherwise pleasing, it draws everything else into
harmony with that doctrine, and to its support; and albeit there may be
found a more powerful array of contradictory instances, these, however,
it does not observe, or it contemns, or by distinction extenuates, and
rejects."[323]

A prejudiced observer sees the facts distorted and exaggerated. "Thus it
is that men will not see in the phenomena what alone is to be seen; in
their observ