The same objection, such as it is, would apply equally to many of the parables of the New Testament. It might be said, for instance, that, as a woman who should decline taking the trouble of searching for her lost "piece of silver," or a merchant who should neglect making an advantageous purchase of a "goodly pearl," would be guilty of no moral wrong, it must follow that there is nothing morally wrong in neglecting to reclaim a lost sinner, or in rejecting the gospel, etc.
But any man of common sense readily perceives that the force of these parables consists in the circumstance that men do not usually show this carelessness about temporal goods; and, therefore, are guilty of gross and culpable inconsistency if they are comparatively careless about what is far more important.
So, also, in the present case. If any man's mind were so constituted as to reject the same evidence in all matters alike—if, for instance, he really doubted or disbelieved the existence of Buonaparte, and considered the Egyptian pyramids as fabulous, because, forsooth, he had no "experience" of the erection of such huge structures, and had experience of travellers telling huge lies, he would be regarded, perhaps, as very silly, or as insane, but not as morally culpable. But if (as is intimated in the concluding sentence of this work) a man is influenced in one case by objections which, in another case, he would deride, then he stands convicted of being unfairly biased by his prejudices.
It is only necessary to add, that as this work first appeared in the year 1819, many things are spoken of in the present tense to which the past would now be applicable.
