This line of argument is not unlike that which is considered to constitute a sufficient proof of truths in physical science. An instance of this is furnished us in a work on Mechanics of the past generation, by a writer of name, and his explanation of it will serve as an introduction to our immediate subject. After treating of the laws of motion, he goes on to observe, "These laws are the simplest principles to which motion can be reduced, and upon them the whole theory depends. They are not indeed self-evident, nor do they admit of accurate proof by experiment, on account of the great nicety required in adjusting the instruments and making the experiments; and on account of the effects of friction, and the air's resistance, which cannot entirely be removed. They are, however, constantly, and invariably, suggested to our senses, and they agree with experiment as far as experiment can go; and the more accurately the experiments are made, and the greater care we take to remove all those impediments which tend to render the conclusions erroneous, the more nearly do the experiments coincide with these laws."[123:1] And thus a converging evidence in favour of certain doctrines may, under circumstances, be as clear a proof of their Apostolical origin as can be reached practically from the Quod semper, quod ubique, quod ab omnibus.
In such a method of proof there is, first, an imperfect, secondly, a growing evidence, thirdly, in consequence a delayed inference and judgment, fourthly, reasons producible to account for the delay.
SECTION I.
INSTANCES CURSORILY NOTICED.
1.
(1.) Canon of the New Testament.
As regards the New Testament, Catholics and Protestants receive the same books as canonical and inspired; yet among those books some are to be found, which certainly have no right there if, following the rule of Vincentius, we receive nothing as of divine authority but what has been received always and everywhere. The degrees of evidence are very various for one book and another. "It is confessed," says Less, "that not all the Scriptures of our New Testament have been received with universal consent as genuine works of the Evangelists and Apostles. But that man must have predetermined to oppose the most palpable truths, and must reject all history, who will not confess that the greater part of the New Testament has been universally received as authentic, and that the remaining books have been acknowledged as such by the majority of the ancients."[124:1]
2.
For instance, as to the Epistle of St. James. It is true, it is contained in the old Syriac version in the second century; but Origen, in the third century, is the first writer who distinctly mentions it among the Greeks; and it is not quoted by name by any Latin till the fourth. St. Jerome speaks of its gaining credit "by degrees, in process of time." Eusebius says no more than that it had been, up to his time, acknowledged by the majority; and he classes it with the Shepherd of St. Hermas and the Epistle of St. Barnabas.[124:2]