EVIDENCES OF CHRISTIANITY 375 EVIDENCES OF CHRISTIANITY
one another. The evidence of demonstration applies to necessary, moral or probable evidence to contingent, truth. The great mass of objects upon which our judgment and reasonings are exercised rests upon probable evidence. Demonstrative evidence is very limited in tlie range of its application, extending no farther tlian to the relations of number and quantity, which are capable of being expressed in language so strict!}' definite as to admit of no misunderstanding or mistake. On the strict definition of terms rests the whole certainty of mathematical truth, which is not an absolute, therefore, but a hypotlietical certainty ; and to the great mass of phenomena, and events with which we are familiarly conversant, such a mode of reasoning would be altogether inapplicable. The lan- guage emplo)-ed is too vague and ambiguous to admit of strict definition ; and such is the imperfection of language that, however desirable it might be to have words used in a fixed meaning, it is impracticable. The idea has, no doubt, been entertained of reducing words, expressive of our views on general subjects, to a fixed and certain signification; and even tlie illus- trious names of Leibnitz and Loclce are found in con- nection with such a plan, and yet we fear the expe- rience of all past ages must pronounce it Utopian. However advantageous, indeed, such a plan in some respects might be, it is very doubtful whether it might not so fetter and constrain the mind that no scope would be given for the exercise of those powers which tlie la!)or required in procuring probable evidence summons into action. It is very injurious to the mind to entertain too strong a partiality for one species of evidence rather than another. We thereby lose sight of the important fact that the same kind of evidence is not equally applicable in all cases, and that therefore we ouglit onlj' to recpiire such evidences as the partic- ular circumstances of the case admit. Instead, there- fore, of being dissatisfied with the Ivind of evidence adduced, it ought to be our chief inquiry whether, in any given case, w^e have obtained the strongest evi- dence of that kind which is applicable."
On the distinction between probable and demonstra- tive evidence, sec Butler, Analor/i/ of Religion (Intro- duction). See also Gardner, Cliristiun Cijclopadia, p. 352; Bergier, Diet, de T/u'olufjie, ii, 634; Brown, On Cmise and Effect, notes E, F; Abercrombie, On Intellec- tual Potcers, pt. ii ; Starkie, On Evidence, i, 471 ; Gam- bier, On Moral Evidence (London, 1824, 8vo) ; Locke, Essay, bk. iv, ch. 15.
Evidences of Christianity, the title generally given Viy English writers to the proofs of the divine origin of the Christian revelation. This l)ranch of theology does not include demonstrations of the being of God against the atheists, but is directed against all who deny the divine authority' of Christianitj' and of the Scriptures on which it rests. The term Apologetics has been adopted in Germany for the name of this sci- ence, and under that title and that of Apology we have given an account of the forms wliich the proofs and defences of Christianit)' have assumed in the various periods of Church history. In this article we give (I.) a summary of the evidences as tlicy are common- ly stated by En.rlish writers; (II.) a summary of the views Iield by different writers as to the relative value of the several liranches of evidence.
I. Summary of Christian Evidences. — The evidences of Christianity are usually classed by English writers under three heads — External, Internal, and Collateral. Tlie E.rtemal evidences are tliose wliicli demonstrate the authenticity, credibility, and divine authority of tlie Scriptures, including the arguments from miracles and pro])hecy. The Internal evidence is drawn from the excellence and beneficial tendencj' of the doctrines and morals of Scripture, from the character of Christ, and from the marks of integrity, consistency, and in- spiration which are inherent in the record. The Col- lateral evidence is drawn from the history of Chris-
tianity itself, from its marvellous diffusion, its effects upon human nature, upon the progress of society, and upon what is generally called civilization. One of the best sketches of the evidences, according to this classi- fication of them, is that given by "Watson {Institutes, \o\. i). Preliminary to a consideration of these direct evi- dences, he gives an excellent sketch of the, jvesumjHive evidence, of which the following is a brief outline. Man is universally admitted, liy all who admit the be- ing of God, to be a moral and responsible agent, under the dominion of the law of God. But deists assert that this law is given in nature suflScientl^-, and that revelation is imnecessar}'. It can be shown, on the other hand, that human reason, unaided, has never af- forded to man anj' clear standard of moral quality for actions, and that, even if it could do so, its decisions lack authority to control the will ; they are, at best, but opinions, which may be received or not, at pleas^ ure. History shows tliat sober views of religion have been found nowhere since the times of the patriarchs, except in the writings of the O. and N. T., and in writings drawn from them ; and that whatever truth has been found in the religious systems of the heathen can be traced to revelation. Their notions as to the very rudimentarj' doctrines of religion, e. g. God, providence, immortality, etc., clearlj' show the neces- sity of revelation. Admitting, then, the presumption that a revelation should be given in some way, we may show, a priori, that it must (1) contain informa- tion on the subjects most important to man ; ('2) that it must accord with tlie principles of former revela- tions ; (3) that it must have an external authentica- tion ; and (4) that it must contain provisions for its own effectual promulgation. All these conditions are ful- filled by the I'evelation given in the Scriptures of the Old and New Testament, and nowhere else.