5. The characteristic contradistinction between the speculative reasoners of the age before the Revolution, and those since, is this: --the former cultivated metaphysics, without, or neglecting, empirical psychology the latter cultivate a mechanical psychology to the neglect and contempt of metaphysics. Both therefore are almost equi-distant from pure philosophy. Hence the belief in ghosts, witches, sensible replies to prayer, and the like, in Baxter and in a hundred others. See also Luther's Table Talk. 6. The earlier part of this volume is interesting as materials for medical history. The state of medical science in the reign of Charles I. was almost incredibly low. The saddest error of the theologians of this age is, [Greek: hos émoige dokei], the disposition to urge the histories of the miraculous actions and incidents, in and by which Christ attested his Messiahship to the Jewish eye-witnesses, in fulfilment of prophecies, which the Jewish Church had previously understood and interpreted as marks of the Messiah, before they have shewn what and how excellent the religion itself is including the miracles as for us an harmonious part of the internal or self-evidence of the religion. Alas! and even when our divines do proceed to the religion itself as to a something which no man could be expected to receive except by a compulsion of the senses, which by force of logic only is propagated from the eye witnesses to the readers of the narratives in 1820--(which logic, namely, that the evidence of a miracle is not diminished by lapse of ages, though this includes loss of documents and the like; which logic, I say, whether it be legitimate or not, God forbid that the truth of Christianity should depend on the decision!)--even when our divines do proceed to the religion itself, on what do they chiefly dwell? On the doctrines peculiar to the religion? No! these on the contrary are either evaded or explained away into metaphors, or resigned in despair to the next world where faith is to be swallowed up in certainty.