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Our second proposition, and which now

remains to be treated of, is, That there is not satisfactory evidence, that persons pretending to be original witnesses of any other similar miracles, have acted in the same manner, in attestation of the accounts which they delivered, and solely in consequence of their belief of the truth of those accounts.

I ENTER upon this part of my argument, by declaring how far my belief in miraculous accounts goes. If the reformers in the time of Wickliffe, or of Luther; or those of England, in the time of Henry the Eighth, or of Queen Mary; or the founders of our religious sects since, such as were Mr Whitfield and Mr Wesley in our own times ; had undergone the life of toil and exertion, of danger and sufferings, which we know that many of them did undergo, for a miraculous story; that is to say, if they had founded their public ministry upon the allegation of miracles wrought within their own knowledge, and upon narratives which could not be resolved into delusion or mistake; and if it had appeared, that their conduct really had its origin in these accounts, I should have believed them. Or, to borrow an instance which will be familiar to every one of my readers, if the late Mr Howard had undertaken his labours and journeys in attestation, and in consequence of a clear and sensible miracle, I should have believed him also. Or, to represent the same thing under a third supposition ; if Socrates had professed to perform public miracles at Athens ; if the friends of Socrates, Phædo, Cebes, Crito, and Simmias, together with Plato, and many of his followers, relying upon the attestations which these miracles afforded to his pretensions, had, at the hazard of their lives, and the certain expense of their ease and tranquillity, gone about Greece, after his death, to publish and propagate his doctrines ; and if these things had come to our knowledge, in the same way as that in which the life of Socrates is now transmitted to us, through the hands of his companions and disciples, that is, by writings received without doubt as theirs, from the age in which they were published to the

present, I should have believed this likewise. And my belief would, in each case, be much strengthened, if the subject of the mission were of importance to the conduct and happiness of human life ; if it testified any thing which it behoved mankind to know from such authority ; if the nature of what it delivered, required the sort of proof which it alleged; if the occasion was adequate to the interposition, the end worthy of the means.

In the last case, my faith would be much confirmed, if the effects of the transaction remained ; more especially, if a change had been wrought, at the time, in the opinion, and conduct of such numbers, as to lay the foundation of an institution, and of a system of doctrines, which had since overspread the greatest part of the civilized world. I should have believed, I testimony, in these cases; yet none of them do more than come up to the apostolic history.

say, the


any one choose to call assent to this evidence credulity, it is at least incumbent upon him to produce examples in which

the same evidence hath turned out to be fallacious. And this contains the precise question which we are now 'to agitate.

In stating the comparison between our evidence, and what our adversaries may bring into competition with ours, we will divide the distinctions which we wish to propose into two kinds,—those which relate to the proof, and those which elate to the miracles. Under the former head we may lay out of the case,

I. Such accounts of supernutural events as are found only in histories by some ages posterior to the transaction, and of which it is evident that the historian could know little more than his reader. Ours is contemporary history. This difference alone removes out of our way, the miraculous history of Pythagoras, who lived five hundred years before the Christian æra, written by Porphyry and Jamblicus, who lived three hundred years after that æra ; the prodigies of Livy's history; the fables of the heroic ages; the whole of the Greek and Roman, as well as of the Gothic mythology; a great part of the legendary his, tory of Popish saints, the very best attested of which is extracted from the certificates that are exhibited during the process of their canonization, a ceremony which seldom takes place till a century after their deaths. It applies also with considerable force to the miracles of Apollonius Tyaneus, which are contained in a solitary history of his life, published by Philostratus, above a hundred years after his death ; and in which, whether Philostratus had any prior account to guide him, depends upon his single unsupported assertion. Also to some of the miracles of the third century, especially to one extraordinary instance, the account of Gregory, Bishop of Neocesarea, called Thaumaturgus, delivered in the writings of Gregory of Nyssen, who lived one hundred and thirty years after the subject of his panegyric.

The value of this circumstance is shown to have been accurately exemplified in the history of Ignatius Loyola, the founder of the order of Jesuits *. His life, written by

* Douglas's Criterion of Miracles, p. 74.

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