noble discovery. The various ingenious experiments which he contrived, and which were several times repeated with complete success, confirmed him entirely in the opinion of Torricelli, and conducted him to several important and useful consequences. He published a detail of these experiments in a little work, which was printed in 1647; it was entitled, "New Experiments in Relation to aVacuum;" and be reduced this work afterwards into the form of two small tracts, which were only printed a year after his death, in 1663; the one on the Equilibrium of Liquids, and the other on the Weight of the Atmosphere. We may remark, in the progress of this discovery, a signal example of the slow and successive advances of human knowledge. Galileo first proved that the air was heavy: Torricelli conjectured, that the suspension of water in pumps, and of mercury in the tube of the barometer, was to be ascribed to this cause; and Pascal completely demonstrated the truth of this conjecture. M. Pascal left many other mathematical writings behind him, several of which according to all appearance are lost; but such as could be found have been collected and published in 1779, by M. Bossut, in the first complete edition of the works of Pascal. judiced inquirer may be soon convinced, that the fact is supported by the most indubitable testimonies; and if the ability and integrity of those who have transmitted the particular facts be admitted, no reasonable person can refuse to acknowledge, that such an effort of genius, in a boy twelve years of age, much surpasses the capacity of children in general. It has been likewise insinuated, that in compos ing his treatise on conic sections, he was greatly assisted by his father, or that he was indebted to Desargues for the greater part of it, who had previously published a work on the same subject. But these opinions, although first sug gested by M. Des Cartes, and afterwards propagated by Father Mersenne, are not founded on any satisfactory evidence. The transcendent talents of Pascal required no aid from plagiarism and falsehood, to extend their reputation; and the purity of the moral character of Stephen Pascal will not allow us to suppose for a moment, that he could be a partner and abettor in so dishonourable a transaction. M. Des Cartes was desirous of appropriating to himself the merit of being the first inventor of those experiments, which were made by Pascal to determine the weight of the air, and to discard the old opinion of Nature's horror of a vacuum*. But whatever suggestions Pascal may have received from Des Cartes, it is certain, that this philosopher had never made any experiments on the subject; nor indeed was it conformable to his usual method to engage in the la The early period of life at which the sublime genius of Pascal unfolded itself, and the uncommon progress which he made in mathematical science, together with the discoveries which he announced in natural philosophy, have appeared to some too extraordinary to be *The following judicious remarks of credible. Certain persons, of some M. Pascal seem worthy of being preeminence in the literary world, served:-"I conceive that we onght not have indeed denied, as fabulous and to depart lightly from the maxims impossible, what has been related which have been transmitted to us by concerning his discovery of the ma- be controverted by indubitable and inthe sages of antiquity: but if they should thematics; while others, in admit- vincible proofs of their invalidity, it ting the sincerity of the relation, would evince an extreme weakness of have affected to perceive nothing understanding to make the least scruextraordinary in it. But an unpre-ple of abandoning them," bour of making experiments, in his elaborate attempts to improve the state of natural philosophy. He was a profound and subtile theorist, a refined and elaborate constructer of systems, who undertook to explain the several phænomena of the mundane system, by the sublime excursions of his own bold and productive imagination, instead of proceeding in the way of actual experiment, and correct observation of the order and method of nature in the execution of her various operations. The consequence of this dereliction of the only true mode of ascertaining the laws, and detecting the properties of material beings, and substituting excogitation in the place of learned experience, is an almost total neglect of his laborious speculations, and an utter disregard of his assumptions and authority. The many uncommon circumstances which distinguished the early period of the life of M. Pascal have given occasion to much discussion, and to some incredulity: but whoever will take an ample survey of the history of man will observe, that similar appearances in the lives of extraordinary men have not been very unfrequent. That which may appear improbable is not always untrue, and where we possess competent evidence of the reality of a narration, that narrow scepticism, which has no better foundation than prepossesion, or prejudice, or conceit, is unworthy of attention, as it tends to invalidate all historical evidence. The great Lord Bacon, that ornament of English philosophy, not only understood but criticised the writ ings of Aristotle, at fifteen years of age; and conceived, at this early period, the bold and comprehensive design of emancipating true learning from the fetters of the Aristolian logic. Father Maiguan became an able mathematician, at the age of eighteen years, without any instructor, and was the rival and the envy of the celebrated Kircher. Something little less extraordinary is recorded of our Sir Isaac Newton. Philip Melancthon was an elegant poet at twelve years of age; and his knowledge of ancient literature and of polite learning induced the learned Reuchlinus to change his name from Schwartzerdt into that of Melancthon. Picus of Mirandula was a prodigy of learning, even in his infancy; and the celebrated Bishop Usher and the learned Hugo Grotius were not less eminent for their early attainments in literature. M. Fontenelle composed a Latin poem at thirteen years of age, on the immaculate conception, which gained a public prize at Rouen. Clairaut was only fifteen years old when he published a treatise on quadratures, that obtained the praise of the French Academy, and astonished while it instructed the mathematical world. The celebrated M. Petit, the elder, was seen at seven years of age to ascend the professional chair, and deliver lectures anatomy to a crowded assembly; where the accuracy of his knowledge and the perspicuity of his demonstrations constrained his auditors to forget the childhood of their preceptor. To enlarge the present list of early pregnancy of wit and youthful fertility of intel lect, would be as easy as it is su perfluous. Even nearer our own times many splendid instances of early maturity of genius could be adduced, of which it may be sufficient merely to advert to the youthful productions of Cowley and Pope; the vast acquirements of Henderson, while yet a mere boy, in almost every department of literature; and the first emanations of the mighty mind of Samuel Johnson. on In exhibiting before the reader the early developement of superior talents in young Pascal, and the uncommon attainments at which he had arrived before the period of complete manhood, the design is less to excite wonder and to gratify curiosity, than to stimulate the youthful mind to the pursuit of excellence. That Pascal was endowed with an original and transcendent genius, and possessed a mental constitution greatly surpassing that of the bulk of mankind, presents no argument favourable to intellectual cowardice and heartless despondency in those who are desirous of making literary acquisitions. The mind of Pascal was, indeed, vigorous and acute; yet he was not the less active, diligent, and patiently laborious, in scientific investigations, and the pursuits of literature. Without these qualifications, his most splendid talents would have been rather dazzling than luminous; more fitted to create admiration than to command respect; better calculated to excite elation in himself, and envy in others, than to enrich the world by their abundant fertility. Nothing is more common, in apologies for the neglect of study, and excuses for a shameful defect of useful knowledge, than pretences founded upon the parsimony of nature in the distribution of suitable talents. When the ignorant and torpid are roused to exertion, by adducing the shining examples recorded in former times, or exhibited in the present day, they disguise their supineness under the plea of incapacity, and their tasteless indifference under that of incompetence. Nothing is so easy to indolence, and a reluctance to intellectual exercises, whether arising from this or from still more culpable depravity, as to shelter themselves under the pretence of the inutility of labour, and the fruitlessness of individual exertion. To the attainment of true excellence, patient and steady and persevering efforts are indispensably required; but the seductions of sloth will magnify the arduous task which diligence certainly accomplishes, and intellectual pusillanimity will represent the achievements of successful energy as unprofitable or unnecessary. It is not assumed, that every mind is competent to make the same rapid progress in mathematical learning, as Pascal or Newton; to enrich their minds with the various stores of literature, like Picus of Mirandula or Hugo Grotius; or to equal Milton or Pope in sublimity of thought, in majesty of diction, in splendour of imagery, or in harmony of numbers. But that measure of intelligence, which will be adequate to preserve from vacant stupidity and oppressive dullness; that which will qualify for rational society, and animate the social circle with instructive observations and agreeable converse, is within the compass of all, who are not the victims of sloth or imbecility, or who have not sacrificed the pure gratification of intellection on the gross and sordid altar of corporeal indulgences. (To be continued.) "What are we to understand by the witness of the Spirit, mentioned in Rom. viii. 16. ? "Ans. This witness is often referred to, and especially by those who contend for, and profess to have an assurance of, faith; and this too with great propriety, if the text he well understood; for without this witness of the Spirit, I apprehend, none can know that they are the sons of God. But the witness being infallible, his testimony may safely be depended upon, and to whomsoever he bears witness, if the witness of God, which is greater than that of men, is fully received and firmly believed, there will, there must, be an assurance of this endearing relation. Yet I am con fident, that what many call the witness of the Spirit, is very far from being that which the Apostle here designs. Therefore, in answer to this question, I would observe, "1. That by this witness, we are not to understand that work of the Spirit which he works in the hearts of all the children of God.-The work of the Spirit and the witness of the Spirit are not the same thing; though the former takes place in the same person to whom the latter is given, as they are not indeed to be separated. The one cannot be where the other is not; and both the one and the other may be, where neither are properly regarded, and where, therefore, the comfort arising from them is not enjoyed; yet they ought nevertheless to be carefully distinguished. "2. Nor does this intend those inward illuminations, or those enlarging and comforting influences of the Spirit, which true Christians often enjoy the comforting and the witnessing of the Spirit are not the same. He is not, indeed, a Comforter in any to whom he bears not his witness; but he doth not act always as a Comforter in those who are children of God, though he always bears witness to them. Some seem to speak of the witness of the Spirit, as if it was some transient act upon the mind; and the reason is, because they take that to be the witness which is no such thing; namely, those peculiar influences which create joy and comfort; and because they sometimes have these and at other times they have them not, therefore they think it is but at some seasons that the Spirit bears his witness. But this witness is quite distinct from those joys; and therefore a child of God, at the very same time he wants such comforts, may have the witness of the Spirit, that he has God for his Father." "3. Much less do I think that this witness of the Spirit intends any voice, or any impulsey or testiCHRIST, OBSERY. No, 102, mony in the heart, which, without any regard to the work of Divine grace in our souls, assures us, that we are the children of God.-So long as there is (and there ever will be) a consistency between what the Spirit of God has said in his word and what he does in the soul, it is impossible that he should bear such a witness to any man as can satisfy him that he is an heir of salvation, without an eye to the work of sanctification within him. While the holy Scripture testifies, that he who loves not, knows not God; that he who hates his brother abides in death, &c.; I can give credit to no voice, or testimony within, which would persuade me that I have passed from death unto life, which does not also assure me that I love God, &c. I say, I can credit no such voice, without disregarding the testimony of the Spirit in the sacred word. How is it possible, that any man can believe the truth of both; the word of God, which affirms that I am not a child of his, if I do not sustain a certain character,-and the pretended witness within, which assures me, I am a child of God, though I do not bear the character specified in his word? " 4. I am equally far from thinking that the suggestion of any promise of Scripture to the mind is this witness of the Spirit.—I have no doubt but the Spirit of God often brings the Scripture to the remembrance of his children for their comfort and support, as well as for their reproof, correction, &c. but that is not here intended. And besides, Satan, we are sure, can suggest Scripture as well as other things to the mind, when it suits his designs so to do. I apprehend, therefore, we ought to pay no regard to such suggestions of Scripture without examining into their suitableness to our case, the nature of the impressions they make, and the effects which follow. 5. By the witness here spoken 3 A of, I apprehend, is intended the testimony of the Spirit in the word of grace, in which he plainly and fully declares, that all such, and ouly such, as are described in the preceding verses of this chapter, are the children of God.-I know no voice, witness, or testimony of the Spirit, but what we have in the sacred volume. It is there he gives his evidence in this important affair; and declares who are and who are not the children of God. And whoever looks for, or boasts of, any other witness of the Spirit than that which has been given in the Gospel Revelation, it is from an enthusiastical imagination. Those whom the Holy Ghost declares in the word of God to be the sons of God, are so; and whom he there points out as not bearing this relation to God, let them pretend to what inward witness they will, shall not be owned and treated by him as children. Now this witness is given in favour of all who have experienced the sanctifying work of the Spirit in their hearts. What he says unto one real believer he says unto all: That they are the sons of God.' And although all true Christians have not the same assurance, yet they have the same ground and foundation for assurance; that is, the work and witness of the Spirit of God. And indeed, they either must have this foundation or none at all;-for, take away the testimony of the Spirit in the word of truth, and the work of Divine grace in the heart, or even separate these, and you take away all the ground that any have, not only for their assurance, but for any degree of faith and hope. The reason why some true Christians have the assurance of hope or faith, and some have not; or, in other words, why some of them fully believe that they are the sons of God, and others are harassed with doubts and fears on this point; is not because some have the witness of the Spirit, and others have not (as is generally imagined), but because the former more clearly discern, and more fully receive the witness than the latter do. Their doubts concerning their relation to God do not arise because there is no witness to them that this relation subsists, or from any darkness or deficiency in the evidence the Spirit gives; for then such doubts would be reasonable and justifiable but their doubts arise from the darkness and confusion of their minds, by reason of which they do not clearly see, nor properly receive, the witness or evidence of their acceptance given by the Spirit of God. Nor, indeed, can they, until he, by his illuminating influences, chase away their darkness and confusion; so that they can clearly see, and firmly believe what the Spirit has wrought in them by his grace, and what he says to them in his word; and this constitutes their assurance. I am verily persuaded, that the reason why some real Christians speak so confusedly of the witness of the Spirit, is, because they take that illumination, whereby they come to see and receive his witness, for the witness itself; and so conclude that the Spirit did not witness before, because they did not perceive it till now. But to call this illumination the witness, is as improper as it would be to affirm that the wisdom of a judge or jury in a Court, whereby they discern or receive the full and clear evidence there given, is that evidence itself. And on the other hand, to say that, while the mind of a Christian is confused and full of fear, in re ference to his being a child of God, therefore the Spirit doth not yet bear witness that he is so, is just as reasonable as if we should affirm, that because in a court, where full and clear evidence has been given, some, through the darkness of their understandings, do not perceive its force, or do not believe it, therefore no such evidence was produced," |