Indiana American, Volume 11, Number 21, Brookville, Franklin County, 19 May 1843 — Page 4

MISCELLANEOUS. From the New Mirror. THIRTY-FIVE. BY X. P. WILLtS. "Thtyears of a mart lift are three scvreand ttnP Oh, weary heart! thou'rt half-way home! Ve stand on life's meredian height! As far from childhood's morning come As to the graves forgetful night. Give ycuth and hope a parting tearHope promised but to bring us here, And reason takes the guidance now

One backward look the last the last!j Oae silent tear for Youth, it past ! Win gaes wi;h Hope and Passion back ? Who comes with me and Memory on? Oh. lonely lo..ksthe downward trackJoy's music hnsh'd Hope's roses gonej! To pleasure and her giddy troop Farewell, without a sigh or tear ! But heart gives way, and spirits droop, To think that love may leave us here! Have we no charm when youth is flown Midway to death left sad alone? Yet stay! as 'twere a twilight star That sends its thread across the wave, I see a brightening light from far Steal down a path beyond the grave; And now bless God! its golden line Cotne's oVr, and lights my shadowy way, And shows ih dear hand clasped in mine! But list! what those sweet voices say ! The belter lamFs in sight, And by its chastening light All love from life is midway driven, Save hers whose clasped hand will bring thee on to heaven! From the Knickerbocker. "He standeth att3e door and kxocke m. ' In the silent midnight watches, List thy bosom door ! Hjw itknocketh, knocketh, knocketh Knocketh evermore ! Say not 'tis thy pulses beating; 'Tis thy heart of sin. 'Tis thy Siviour knocks, and crieth Rise, and let me in !" Death comes down, with reckless footstep, To the hall and hut; Think you death will ta-ry k Diking, Where the door is shir; Jesus waiteth, waiie.h. waiteth But the door is fast. Grieved, away thy Saviour goeth, Death breaks in at last. Then 'tis time to stand entreating Christ to let thee in; At the gate of heaven beating, Waiting for thy sin, Nay! alas, thou guilty creature ! Hast thou then foigot? Jesus waited long to know thee, NOW HE KNOWS THEE SOT ! NATURE AND SUPERNATURAL FACTS EXT3ACTFR3M AN ADDRESS BY REV. ALEXANDER CAMPBELL, BEFJRE THE MAYSVILLE LYCEUM. "As La Place endorsed for David Hume, al legin i s unswhere that he was the first writer who had fairly and correctly propounded the c itinexion between the evidence drawn from n livers il experience and the evidence of tes timony who ha I, in one word, declared that miracle are inere libit because the laics of nature are inviolable we need not assign much place to the consideration of his objection to supernatural facts, they being identical with those of the great Materialist already examined. Still, as Hume is the real author of that philosophy which makes it equally impossible for God to work a miracle as for man to believe it, he deserves a mire formal notice at our hand than we have yet given him. La Place's imnvitable and eternal continuance of the laws of nature, and Hume's inviolability of those laws, are identical propositions. If. then, the Creator of man desired to communicate with him; either by word or sign, on the assumption of those two mighty infidel chiefs, whose dogmas are the boast of all the French and English sceptics of the present day, he could not do it: for that would be to violate the inviolable law? that would be to break up their eternal coninuince. Revelation is. therefore, impossible to Gm1 himelf; and the glorious consummation of the philosophy of this school is, that man has more power to reveal himself toman, or to even the animals around him, than God himself. Man, then, is condemned to eternal ignorance of his origin and destiny, and of the will of his Creator, if nature's laws are inviolaSle, and Gitd cannot suspend ihem. ThU, then, methinks would be absurd enough for even the sceptical philosophers themselves. But Mr. Hume co il 1 not ubeli've any testimny that is cirtrary to uvicernl er; rience,n becatseifis infinitely more probable that the witnesses are mistaken, thai that the laws of nature hae been tiolated. This is the marrow and strength of his essay against miracles, or supernatural facts. This sophistry has been so ably exploded by the justly celebrated Dr. George Campbell, that it would seem a work of superogation again to notice it. But as many still rest in the delusion, who do not love truth so well as to listen to the other side of ar.y question, for their sakes I would briefly ask Mr. Hume, if he were present, or any of his friends. How do you come into the possession of that which yon call universal experience? By what evidence do you acquire the assurance that the laws of nature are inviolablel Your own observation ?! Your own senses?! A tnrntT h'irizon. truly, from which to infer the uniformity and the inviohbil.ty of the laws of nature! nd is this your boated --'t-.! - mr cTMeuceni jour on senses, for some half century exercised on at atom or tne universe not a hand's breadth of creation tho inviolable character of its laws through infinite space and eternal duration? A mole, a g:iat, an insect may, then, fro-n the imtge of this great world painted on the retina of its eye, philosophically det.ose that the universe is self-existent and eternal! But, stranger still, do you call your own observations universal experience?! Is not universal experience the experience of all men in ail places and in all timet? And have your

five senses given you .he assurance of the ex

perience of all persons in all places and at all times? It is absurd. You can know only the experience of one man in oae place and at one time. The rest is all memory, or all faith. You believe the experience of all men, and know only your own. Your own experience Is knowledge other men's experience is with yon faith. Yes, gentlemen, your own person al experience is all that you know of this great universe all the rest is mere belief of the tes timon y of others. And so it came to pass that Mr. Hume could not believe the testimony of some men because their testimony was contra ry to the testimony or all men!! But had be heard and examined the testimony of all men before he concluded himself in actual posses ion of universal experience? No not a mill ionth part of the testimony of all men: and on this veriest fraction of universal experience he presumes to erect a house of refuge for all the outlaws of the universe, and calls it the Castle of Universal Experience! Mr. Hume's "splen did. unanswerable, and most philosophic argu ment," as his disciples call it, against supernat ural facts, when analysed is simply this: 'I can not believe the testimony of some men. be cause it is contrary to my own experience, and to that of a millionth part of all men, whose experience is, m my judgment, universal ex perience!' And so deposes the emperor c iSi am 'I cannot believe .one word that an Eng lishman utters, because he says that in Eng land men and cattle walk upon water congeal ed into ice, which certainly is a glaring false hood, because contrary to my experience and to that of all the good people of the torrid zone, which is the universal experience of all mankind in all ages and mi all places!' But if it were allowable further to expose this shameless sophistry, I would yet ask, Why does Mr. Hume believe the testimony of any man on any subject? Because his own expe rience and that man's exactly tally with one another? Then his own individual experience is the standard of all truth! Who can believe that? Mr. Hume in his elegant but insidious history of England shows that he believed ten thousand facts without, or contrary to, his own experience. This, then, was mete credulity, his own philosophy being in the chair. But his vouchers were honest men, veracious and competent witnesses. And have we not as honest men as veracious end competent witnesses of supernatural facts by laying down their lives calmly and deliberately in proof of what they alleged? We admit that it requires good and strong and unimpeachable testimony to establish a suspension or violation of the laws of nature. And we admit that a uniformity of the laws of nature, must be well established in order to the credibility of a supernatural fact; for were the laws of nature frequently suspended; or were not their uniformity, excert by the interposition of the Creator, fully sustained, then the proof of a supernatural fact would be impossible. The Christian philosopher goes with all his strength for the uniformity and inviolabili ty of the laws of nature, unless the Author of nature interpose, and that on an occasion worthy ol his interference; for with Horace he will say Nec Deus intersit, Nisi dignus vindice nodus. (Let not a god appear in the place, unless upon an occasion that calls for hi presence.) But we are persuaded, from the sciences already named, that occasions have occurred in which the Divinity has interposed: for the tables of nature, as well as the oracles of Prophets, have made it most evident: and if it were expedient for the Creator to interpose on any occasion in reference to the creation of man, Reason says with her ten thousand tongues, necessary it is that he interpose t save man from ruin, that this creation this mundane system, might not issue in a perfect abortion! We Christians thank all the Philosophers and amongst them the two master spirits now before us, for their eff irts to establish the uniformity and inviolability of the laws of nature: for we need their arguments to establish ours: but with one of their own school, the eloquent though visionary Rosseau, we will say, ' Can God work miracles? that is to say, Can He derogate from the laws which He has established? The question treated seriously, would be impious, if it were not absurd." Having seen that philosophy, from all her treasures and with all her talents, not only inefficiently assails, but corroborates and illustrates the certainty of supernatural facts; we shall define a miracle with a reference to its utility in religion and morals: for with us mira cles or supernatural facts are alike necessary to true morals as to true religion. Evidence and authority are demanded alike bv conscience as by reason, before we make a perfect surrender of ourselves to the dictates of piety and humanity A MIRACLE, in the Jewish and Christian sens, is a display of supernatural power in attestation God.

l o seal a message or attest a messenger, is es- ihe world; it requires that both be read and sential to ihe credit and acceptance of them. ! understood just as it required the Jews to Now, miracles arethe seal of a message. "Wit- walk with Jesus to the tomb of Lazarus, and ness my hand seal." is the philosophy of the to look and listen, to see and believe that mirawhole matter. "God the Father sealed Jesus." cle. it therefore behooves us to go with the Moses and Jesus were sealed messengers of Prophets, geographically and chronologically, God. The former the minister of law; the J and to listen and look that we may see and nnlatter the minister of grace: "for the law was) derstand the miracles submitted to us. The given by Moses; but the grace and the sub- same candor and attention that could have seen stance came by Jesus Christ." j Bnd believed a miracle then, can see and beNow as there are two sorts of supernatural lieve a miracle now." power, there are two sorts of supernatural facts physical and mental. Miracles, then, may rtTrrviTf'D vTwrmT""""" be displays of one or the other, or bothcojoint- LUULiMA UltANDET. ly, as the nature of the case may demand. A TALE OF THE NINTEENTH CENTURY

The person who controls, violates, or suspends, any of the laws of physical nature curing disease bva word, healing the sick. restnrinr the maimed, raising the dead, or dispossessing ! demons, gives evidence that he is sustained by - bY il r . it c , - i .sei. "'""""Pnvsicl miracles: he overpowers .physical natttre. This is what we mean by a displav of surernatural physical power. P ' P j He who foretells a future event, depending1 , . . ,, h ."'S, on no known or ascertainable cause-such as ;,Z'"r ,';i:::'.,,""""y L,Viu" " ; 1 i T T fCl 11 S 1 1 X.' UiruiritatiiMl anil micaAiihuia TW.: I T J imuiini onu mil ai-uuru?. 1 1115 19 i display of supernatural mental power. PhyslAfll m i ratln. .1 : a . the renn n,l . ' V ,::'; " :1 ! . living ninTftrs, in-: tellectual miracles to the reason and senses of j

those who shall hereafter live. One class, it i

may be said, are primarily designed for cotemporanes; the other for posterity. Thus we who now live are made equal to those who then lived in point of assurance of the truth of the Christian religion. They saw some miracles, and believed others; we see some miracles, and believe others. The mira cles which they saw, we believe; the miracles that we see, they believed. One half of our supernatural evidences grows weaker, the oth er half grows stronger, by time. This, with me, is a point of great moment; permit me, then, gentlemen, to make myself fully under siooa. i ne Dower that infallibly foretells a f future event, depending on no laws known to mortals, but upon a thousand contingencies beyond human calculation, is as clearly supernat ural as that poer which reanimates at a bidding the dust of a dead men. Not, however, the uttering of a prediction, but the accomplishment of it, constitutes the proof of Omniscience. Now, the longer interval between the prediction and the event foretold, the clearer the evidence of supernatural knowledge: whereas the longer the interval between a reported miracle, and the more numerousthehands through which it has been transmitted to us, the fainter or more obscure the evidence. Thus, while, for the sake of argument, it might be admitted that the evidence of the miracles of Moses and of Christ, at the distance of two or four thousand years, is weaker than it was a single century after they occurred; surely it will be conceded that their clear predictions of events two or four thousand years future, is a stronger proof if their inspiration, or divine mission, than the foretelling of events only fifty or a hundred years distant. Thus, while the evidence of physical miracles daily grows lighter, the evidence of mental miracles or prophecy daily grows heavier. And he that lives to see a prediction fully and clearly accomplished, as certainly sees a miracle as he that by his natural eyes saw Lazarus revive and leaie the sepulchre a I the command of Jesus of Nazareth. To illustrate: Suppose any one should arise among us in the character of a divine messenger, having some communication from heaven of transcendanl importance to the human race; it would not be sufficient that he soiemnly affirm his mission. He must prove it: he musi show the hand and seal of Heaven attached to it. Nothing like omnipotence or divine power so naturally addresses itself to the human understanding through the senses in evidence of inspiration. He performs physical miracles; this satisfies contemporaries, and they report it to posterity. But posterity would like to see as well as to believe a miracle. Well, he is as willing that posterity, as well as hiscontemporaries, should be blessed. He, therefore, in the presence of many witnesses, at diverse limes and places, fort-tells some future events which should in the different ages of the world sensibly and intelligibly occur for example, among other predictions, he foretells that the inhabitants of a certain Spanish Island shall, in fifty years from this time, possess this whole continent; that their language, laws, customs, and religion shall be every where predominant; and that our children, excepting such as migrate to a distant region, shall be extirpated by them. Now, suppose this prediction shall be made a matter of state record, placed among the archives of the nation, and copied and translated into different languages; and finally, should this event with all its circumstances, so strange, so unexpected, so contrary to all human probability, actually occur; I ask, would not those who then lived, see as great a miracle, having the prediction in their eye, as we who saw the same Prophet raise the dead? While, then, we, his contemporaries, see some miracles and believe others, our posterity believes the miracles that we see, and see the miracles that we believe. Andthus,the more imptobable the events foretold, and the longer the interval, the stronger the assurance of the mission of him that uttered them. Such, gentlemen, are the supernatural facts recorded in the Bible, and such their use. And when the subject is examined with the candor and the care which its infinite importance demands, it will undoubtedly appear to all, that we who live in the year of Grace, 1839, have prophecies accomplishing, miracles occurring before our eye, hich were registered in the records of nations and translated into different languages thousands of years before we were born, and therefore we have as good reason to believe that Jesus is the Saviour of the world as they who witnessed his miracles in Judea. Indeed, the Bible is the only book in the world that ever did presume to foretell the for tune or the whole human race. It has, so to speak. one great prophetic meridian line which surrounds the destinies of our globe; and when we intelligently bring up any particular place or enoch to that line tmon it we rend il for. tore nt thai hour, rtnt rmnim enr in. telligence in that Bonk, and in the history of Translated From the French, of II. De Brlzac By Edward S. Gould, Esq. n,vl ni n ."t rL h. P This splendid production of the great French mK uui&dv, irccil IIIUM nuiiiirBKl.. u.. t c ri ...i i r , u.j ictu u3 u.o.u..ulu,i,Su.,wnoni our reader8 know as the talented translator of "Incidenls of Trare, b Alexander Dumas, v . j lu . , , y"as, "J a8r5d ,n.the TO'"m(Lof the lTf h.'s "Tj 10 d Mh Extra Num ber of our journal, for which it has been ex pressy translated! TERMS-Single copies 12 i cents Ten TOP' fa" Sl,or S3 a hundred. 7 Address! J WINCHESTER, 30 Ann-tt NY. 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