that when we ascribe the cure of the palsy to a touch, of blindness to the anointing of the eyes with clay, or the raising of the dead to a word, we lay ourselves open to this imputation; we reply that we ascribe no such effects to such causes. We perceive no virtue or energy in these things more than in other things of the same kind. They are merely signs to connect the miracle with its end. The effect we ascribe simply to the volition of the Deity; of whose existence and power, not to say of whose presence and agency, we have previous and independent proof. We have therefore all we seek for in the works of rational agents,- -a sufficient power and an adequate motive. In a word, once believe that there is a God, and miracles are not incredible.

Mr Hume states the case of miracles to be a contest of opposite improbabilities; that is to say, a question whether it be more improbable that the miracle should be true, or the testimony false: and this I think a fair account of the controversy. But herein I remark a want of argumentative justice, that, in describing the improbability of miracles, he suppresses all those circumstances of extenuation which result from our knowledge of the existence, power, and disposition of the Deity; his concern in the creation, the end answered by the miracle, the importance of that end, and its subserviency to the plan pursued in the work of nature. As Mr Hume has represented the question, miracles are alike incredible to him who is previously assured of the constant agency of a Divine Being, and to him who believes that no such Being exists in the universe. They are equally incredible, whether related to have been wrought upon occasions the most deserving, and for purposes the most beneficial, or for no assignable end whatever, or for an end confessedly trifling or pernicious. This surely cannot be a correct statement. In adjusting also the other side of the balance, the strength and weight of testimony, this author has provided an answer to every possible accumulation of

historical proof by telling us, that we are not obliged to explain how the story or the evidence arose. Νουν I think that we are obliged; not, perhaps, to show by positive accounts how it did, but by a probable hypothesis how it might, so happen. The existence of the testimony is a phenomenon; the truth of the fact solves the phenomenon. If we reject this solution, we ought to have some other to rest in; and none, even by our adversaries, can be admitted, which is not inconsistent with the principles that regulate human affairs and human conduct at present, or which makes men then to have been a different kind of beings from what they are now.

But the short consideration which, independently of every other, convinces me that there is no solid foundation in Mr Hume's conclusion is the following. When a theorem is proposed to a mathematician, the first thing he does with it is to try it upon a simple case, and if it produce a false result, he is sure that there must be some mistake in the demonstration. Now to proceed in this way with what may be called Mr Hume's theorem. If twelve men, whose probity and good sense I had long known, should seriously and circumstantially relate to me an account of a miracle wrought before their eyes, and in which it was impossible that they should be deceived; if the gov ernor of the country, hearing a rumour of this account, should call these men into his presence, and offer them a short proposal, either to confess the imposture, or submit to be tied up to a gibbet; if they should refuse with one voice to acknowledge that there existed any falsehood or imposture in the case; if this threat were communicated to them separately, yet with no different effect; if it was at last executed; if I myself saw them, one after another, consenting to be racked, burnt, or strangled, rather than give up the truth of their account;-still, if Mr Hume's rule De my guide, I am not to believe them. Now I un dertake to say, that there exists not a sceptic in the

world who would not believe them, or who would defend such incredulity.

Instances of spurious miracles, supported by strong apparent testimony, undoubtedly demand examination; Mr Hume has endeavoured to fortify his argument by some examples of this kind. I hope in a proper place to show that none of them, reach the strength or circumstances of the Christian evidence. In these, however, consists the weight of his objection. In the principle itself, I am persuaded, there is none..

PART I.

OF THE DIRECT HISTORICAL EVIDENCE OF CHRISTIANITY, AND WHEREIN IT IS DISTINGUISHED FROM THE EVIDENCE ALLEGED FOR OTHER MIRACLES.

THE two propositions which I shall endeavour to es tablish are these:

I. That there is satisfactory evidence that many, professing to be original witnesses of the Christian miracles, passed their lives in labours, dangers, and sufferings, voluntarily undergone in attestation of the accounts which they delivered, and solely in consequence of their belief of those accounts; and that they also submitted, from the same motive, to new rules of conduct.

II. That there is not satisfactory evidence, that persons professing to be original witnesses of other miracles, in their nature as certain as these are, have ever acted in the same manner, in attestation of the accounts which they delivered, and properly in con"equence of their belief of these accounts.

The first of these propositions, as it forms the argument, will stand at the head of the following nine chapters,

CHAP. 1.

There is satisfactory evidence that many, professing to be original witnesses of the Christian miracles, passed their lives in labours, dangers, and sufferings, voluntarily undergone in attestation of the accounts which they delivered, and solely in consequence of their belief of those accounts, and that they also submitted from the same motives, to new rules of conduct.

To support this proposition, two points are necessary to be made out; first, that the founder of the institution, his associates and immediate followers, acted the part which the proposition imputes to them; secondly, that they did so in attestation of the miraculous history recorded in our Scriptures, and solely in consequence of their belief of the truth of this history.

Before we produce any particular testimony to the activity and sufferings which compose the subject of our first assertion, it will be proper to consider the degree of probability which the assertion derives from the nature of the case, that is, by inferences from those parts of the case which, in point of fact, are on all hands acknowledged.

First, then, the Christian religion exists, and therefore by some means or other was established. Now it either owes the principle of its establishment, i. e. its first publication, to the activity of the person who was the founder of the institution, and of those who were joined with him in the undertaking, or we are driven upon the strange supposition, that, although they might lie by, others would take it up; although they were quiet and silent, other persons busied themselves in the success and propagation of their story. This is perfectly incredible. To me it appears little less than certain, that, if the first announcing of the religion by the founder had not been followed up by the zeal and industry of his immediate disciples, the attempt must have expired in its birth. Then as to

the kind and degree of exertion which was employed, and the mode of life to which these persons submitted, we reasonably suppose it to be like that which we

observe in all others who voluntarily become missionaries of a new faith. Frequent, earnest, and laborious preaching, constantly conversing with religious persons upon religion, a sequestration from the common pleasures, engagements, and varieties of life, and an addiction to one serious object, compose the habits of such men. I do not say that this mode of life is without enjoyment, but I say that the enjoyment springs from sincerity. With a consciousness at the bottom of hollowness and falsehood, the fatigue and restraint would become insupportable. I am apt to believe that very few hypocrites engage in these undertakings; or, however, persist in them long. Ordinarily speaking, nothing can overcome the indolence of mankind, the love which is natural to most tempers of cheerful society and cheerful scenes, or the desire, which is common to all, of personal ease and freedom, but conviction.

Secondly, it is also highly probable, from the nature of the case that the propagation of the new religion was attended with difficulty and danger. As addressed to the Jews, it was a system adverse not only to their habitual opinions, but to those opinions upon which their hopes, their partialities, their pride, their consolation, was founded. This people, with or without reason, had worked themselves into a persuasion, that some signal and greatly advantageous change was to be effected in the condition of their country, by the agency of a long promised messenger from heaven.' The rulers of the Jews, their leading sect, their priesthood, had been the authors of this persuasion to the common people; so that it was not merely the conjecture of theoretical divines, or the secret expectation of a few recluse devotees, but it was become the popular hope and passion, and,

1 "Percrebuerat oriente toto vetus et constans opinio, esse in fatis, ut eo tempore Judæa profecti rerum potirentur." Sueton. Vespasian. cap. 4-8.

"Pluribus persuasio inerat, antiquis, sacerdotum literis contineri, es ipso tempore fore, ut valesceret oriens, profectique Judæa rerum potirentur." Tacit. Hist. lib. v. cap. 9—13.