CHAPTER II.

GREAT RESPONSIBILITY IN REGARD TO THE DUE ADMISSION OF HIGHLY PROBABLE EVIDENCE.

BUT if our inquirer is thus intent upon obeying the laws of God, his thoughts may naturally be recalled to that law of highly probable evidence which has already engrossed so much time and consideration. The subject however is not yet exhausted, and its importance is manifest. Let us then direct our attention to this matter, availing ourselves of such additional light as we may be able to obtain at the new point of view to which we have ascended.

The doctrine that human responsibility has reference to all the laws of God, may of course be applied to the law of highly probable evidence. Not only is it necessary and right that man should obey this law, and admit the truths thus presented to him as moral certainties; but also for not receiving them he is plainly answerable.

Moreover, the degree of responsibility is mani

festly very great. For a just estimate of moral truth lying at the foundation of all right conduct must therefore be of incalculable value. Accordingly we are highly accountable for the proper exercise of the highest power committed to our trust, viz. the judicial faculty of appreciating that which discloses truth.

On the whole, man being the responsible servant of God, and a master naturally giving notice to his servant of things intended to be done; highly probable evidence may, in matter respecting human conduct, be rightly considered as a definite and obligatory notice of God to man. The question arises in any particular case, Is the evidence of the customary character? Does it bear that stamp of probability which marks its sufficiency according to the ordinary course of human affairs and the common sense of men? Is it the testimony of one or more witnesses? Are they then credible? Are the facts testified conceivable or possible? Or does the proof depend upon a combination of circumstances, which together support the conclusion with clearness and certainty ?* Then in a question involving his

* It has been sometimes asked, In cases involving conduct, what is the least amount of evidence which will shew that a thing has been, is, will be? In reply to which, it seems difficult if not impossible to fix any general rule or measure.

conduct as a responsible agent, man may not look upon such unassailable statements of witnesses, or combined effect of circumstances, as dependent upon a blind chance: he may not consider that his reception or non-reception of the evidence is exempt from the surveillance of his Superior: but must assume the truth of the facts presented to him, and proceed to action on his responsibility.

To illustrate this by the proceedings of our courts of justice. A subpoena, it may be, is served upon a witness. It is the notice of the court. Receiving protection from the laws, and subject to their authority, it behoves him to pay due attention to those who are legally empowered to summon him. The document (suppose) is drawn up in the proper form and presented in the customary manner. He may not cavil, as if the tie was insufficient to oblige him. He is answerable.

The conclusions at which we have arrived,

Nevertheless, on particular occasions a man must judge as responsible. Where the difficulties arising from a conflict of evidence are not sufficient to justify the withholding a decision, it is clear that we have no alternative but to admit those arguments, which we honestly believe to be the more weighty, however slight may be the preponderance. In such cases as these where the matter is of importance, there is frequently a great moral trial, and a call for prayer to God and trust in Him.

tend to illustrate and may themselves be illustrated by various passages of Scripture. We find Abraham highly commended, because " "being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb. He staggered not at the promise of God through unbelief."* Again: "By faith Abraham when he was tried, offered up Isaac; and he that had received the promises offered up his onlybegotten son; of whom it was said, that in Isaac shall thy seed be called; accounting that God was able to raise him up even from the dead, from whence also he received him in a figure."+ On these occasions Abraham was plainly compelled to judge between conflicting evidence, (see above p. 22). He was not misled by the delusions of an excited imagination; but must have had sufficient proofs that he had really received communications from God. In the former case, this proof, whatever it might have been, was able to overpower the evidence derived from a consideration of the ordinary course of nature and the laws of human birth. On the latter occasion it was so strong as to overcome not only the feeling of parental affection, but also the clear evidence

*Rom. iv. 19.

† Heb. xi. 17.

which convinces a reasonable mind that it is unlawful for a man to kill his son. In the book of Exodus we have a lively representation of conflicting emotions in the mind of Moses, as he sees the burning though unconsumed bush, and hears the voice thence issuing. He thinks of his own weakness: "Who am I that I should go unto Pharaoh ?" God condescends to explain the details of things; and gives promises of support. Moses however shrinks. New miracles are worked to convince him. He is still reluctant. "Oh my Lord, I am not eloquent; but I am slow of speech, and of a slow tongue." He hears in reply, "Who hath made man's mouth? Or who maketh the dumb, or deaf, or the seeing, or the blind? Have not I the Lord? Now therefore go; and I will be with thy mouth, and teach thee what thou shalt say." Moses nevertheless is yet unwilling. He declines to receive the notice of his Superior. Accordingly "the anger of the Lord was kindled against Moses." So again unbelief is laid as a sin to the charge of those who refused to admit the claims of Christ. The evidence presented to them was of such a character that it ought to have convinced their minds. Unbelief in revealed religion is not merely a sin because it is declared so to be in Holy Writ, (otherwise the unbeliever