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ethics and religion, has been incorrectly chosen, and that the 
great teachers of mankind have based their systems on mis- 
taken principles. To this the Divine Author of Christianity 
itself forms no exception. 
I find two obstacles in the way of treating this subject in 
a satisfactory manner. First, the mode in which many profound 
truths are blended with fatal errors ; secondly, the length 
of Mr. Buckle's paragraphs, which renders it difficult to do 
him justice by quoting his exact words. Still, however, I do 
not think it fair to represent his opinions in my own language. 
I feel, therefore, bound to set forth a few of his most salient 
points in the exact words in which he has written them. To 
others I must content myself with a general allusion. 
Before I proceed to illustrate his opinions by quotations, I shall 
only state that Mr. Buckle's theories, in the broad mode in 
which they are stated, seem to me inconsistent with any intel- 
ligible view of human responsibility ; that they are founded on 
mistaken views of the character of religion, both natural and 
revealed; that Christianity receives but scant justice at his 
hands; and that many of his profoundest views of history 
(and I am far from wishing to dispute that his work contains 
many very profound ones, and exhibits in a striking point of 
view many great truths) are damaged by being deeply coloured 
with a philosophy respecting the truth of which we must at 
least say. Not yet proven. It is not for me to say to what 
extent Mr. Buckle was a theist ; but the impression left on 
my mind by the perusal of his work is, if his philosophy is 
true, that the position of man in the world is such that it 
reflects credit neither on the wisdom nor the goodness of an 
intelligent Creator. 
Mr. Buckle's general principle in dealing with history 
may be stated thus. The free will of man has exercised no 
appreciable influence on human affairs. In a word, we are 
devoid of all trustworthy evidence that it exists. As in the 
physical universe a certain amount of calculable force has 
determined its present condition, and if we could determine 
the amount of all past and future forces, we could determine 
all its past and future states ; so the past, the present, and the 
future conditions of man are the result of those moral forces 
which we designate motives, and which act by a law no 
less invariable, and one entirely independent of any supposed 
control exerted over them by the human will. 
Mr. Buckle lays down that the doctrines of Predestination 
and Free-will are alike fallacies. I shall not dispute that they 
are fallacious enough in the manner in which they have been 
frequently handled. But his doctrines go far beyond this. 
