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IV. We may lay out of the case what I call naked history. It has been said, that if the prodigies of the Jewish history had been found only in fragments of Manetho, or JJerosus, we should have paid no regard to them: and I am willing to admit this. If we knew nothing of the fact, but from the fragment; if we possessed no proof that these accounts had been credited and acted upon, from times, probably, as ancient as the accounts themselves; if we had no visible effects connected with the history, no subsequent or collateral testimony to confirm it; under these circumstances, I think that it would be undeserving of credit. But this certainly is not our case. In appreciating the evidence of Christianity, the books are to be combined with the institution; with the prevalency of the religion at this day; with the time and place of its origin, which are acknowledged points; with the circumstances of its rise and progress, as collected from external history; with the fact of our present books being received by the votaries of the institution from the beginning; with that of other books coming after these, filled with accounts of effects and consequences resulting from the transaction, or referring to the transaction, or built upon it; lastly, with the consideration of the number and variety of the books themselves, the different writers from which they proceed, the different views with which they were written, so disagreeing as to repel the suspicion of confederacy, so agreeing as to show that they were founded in a common original, i. e. in a story substantially the same. Whether this proof be satisfactory or not, it is properly a cumulation of evidence, by no means a naked or solitary record.

V. A mark of historical truth, although only a certain way, and to a certain degree, is particularity, in names, dates, places, circumstances, and in the order of events preceding or following the transaction: of which kind, for instance, is the particularity in the description of Saint Paul's voyage and shipwreck, in the 27th chapter of the Acts, which no man, I think, can read without being convinced that the writer was there; and also in the account of the cure and examination of the blind man, in the ninth chapter of Saint John's Gospel, which bears every mark of personal knowledge on the part of the historian. * I do not deny

• Both these chapters ought to he read for the sake of tfais very observation.

that fiction has often the particularity of truth; but then it is of studied and elaborate fiction, or of a formal attempt to deceive, that we observe this. Since, however, experience proves that particularity is not confined to truth, I have stated that it is a proof of truth only to a certain extent, i. e. it reduces the question to this, whether we can depend or not upon the vroMtv of the relaterl which is a considerable advance in our present argument; for an express attempt to deceive, in which case alone particularity can appear without truth, is charged upon the evangelists by few. If the historian acknowledge himself to have received his intelligence from others, the particularity of the narrative shows, primA facie, the accuracy of his inquiries, and the fulness of his information. This remark belongs to Saint Luke's history. Of the particularity which we allege, many examples may be found in all the Gospels. And it is very difficult to conceive, that such numerous particularities, as are almost every where to be met with in the Scriptures, should be raised out of nothing, or be spun out of the imagination without any fact to go upon.*

It is to be remarked, however, that this particularity is only to be looked for in direct history. It is not natural in references or allusions, which yet, in other respects, often afford, as far as they go, the most unsuspicious evidence.

VI. We lay out of the case such stories of supernatural events, as require, on the part of the hearer, nothing more than an otiose assent; stories upon which nothing depends, in which no interest is involved, nothing is to be done or changed in consequence of believing them. Such stories are credited, if the careless assent that is given to them deserve that name, more by the indolence of the hearer, than by his judgment - or, though not much credited, are

* " Theie is always some truth where there are considerable particularities related; and they always seem t& bear some proportion to one another. Thus there is a great want of the particulars of time, place, and persons, in Manetho's account of the Egyptian Dynasties,. Etesias's of the Assyrian Kings, and those' which the technical chronologers have given of the ancient kingdoms of Greece ; and agreeably thereto, the accounts have much fiction and falsehood, with some truth: whereas Thucydides's History of the Peloponnesian War, and Caesar's of the War in Gaul, in both whieh the particulars of time, place, and persons, are mentioned, are universally esteemed true to a great degree of exactness." Hartley, vol. ii. p. 109. « passed from one to another without inquiry or resistance. To this case, and to this case alone, belongs what is called the love of the marvellous. I have never known it carry men further. Men do not suffer persecution fiom the love of the marvellous. Of the indifferent nature we are speaking of, are most vulgar errors and popular superstition: most, for instance, of the current reports of apparitions. Nothing depends upon their being true or false. But not, surely, of this kind were the alleged miracles of Christ and his apostles. They decided, if true, the most important question upon which the human mind can fix its anxiety. They claimed to regulate the opinions of mankind, upon subjects in which they are not only deeply concerned, but usually refractory and obstinate. Men could not be utterly careless in such a case as this. If a Jew took up the story, he found his darling partiality to his own nation and law wounded; if a Gentile, he found his idolatry and polytheism reprobated and condemned. Whoever entertained the account, whether Jew or Gentile, could not avoid the following reflection:— "If these things be true, I must give up the opinions and principles in which I have been brought up, the religion in which my fathers lived and died." It is not conceivable that a man should do this upon any idle report or frivolous account, or, indeed, without being fully satisfied and convinced of the truth and credibility of the narrative to which he trusted. But it did not stop at opinions. They who believed Christianity, acted upon it. Many made it the express business of their lives to publish the intelligence. It was required of those who admitted that intelligence, to change forthwith their conduct and their principles, to take up a different course of life, to part with their habits and gratifications, and begin a new set of rules, and system of behaviour. The apostles, at least, were interested not to sacrifice their ease, their fortunes, and their lives for an idle tale; multitudes beside them were induced, by the same tale, to encounter opposition, danger, and sufferings.

If it be said, that the mere promise of a future state would do all this; I answer, that the mere promise of a future state, without any evidence to give credit or assurance to it, would do nothing. A few wandering fishermen talking of a resurrection of the dead, could produce no effect. If it be further said, that men easily believe

what they anxiously desire; I again answer that, in my opinion, the very contrarv of this is nearer to the truth. Anxiety of desire, [ earnestness of expectation, the vastness of an event, rather causes men to disbelieve, to doubt, to dread a fallacy, to distrust, and to examine. When our Lord's resurrection was first reported to the apostles, they did not believe, we are told, for joy. This was natural, and is'agreeable to experience.

VII. We have laid out of the case those accounts which require no more than a simple assent; and we now also lay out of the case those which come merely in affirmance of opinions already formed. This last circumstance is of the utmost importance to notice well. It has long been observed, that Popish miracles happen in Popish countries; that they make no converts: which proves that stories are accepted, when they fall in with principles already fixed, with the public sentiments, or with the sentiments of a party already engaged on the side the miracle supports, which would not be attempted to be produced in the face of enemies, in opposition to reigning tenets or favourite prejudices, or when, if they be believed, the belief must draw men away from their preconceived. and habitual opinions, from their modes of life and rules of action. In the former case, , men may not only receive a miraculous account, but may both act and suffer on the side, and in the cause, which the miracle supports, yet not act or suffer for the miracle, but in pursuance of a prior persuasion. The miracle, like any other argument which only confirms what was before believed, is admitted with little examination. In the moral, as in the natural world, it is change which requires a cause. Men are easily fortified in their old opinions, driven from them with great difficulty. Now how does this apply to the Christian history? The miracles, there recorded, were wrought in the midst of enemies, under a government, a priesthood, and a magistracy, decidedly and vehemently adverse to them, and to the pretensions which they supported. They were Protestant miracles in a Popish country; they were Popish miracles in the midst of Protestants. They produced a change: they established a society upon the spot, adhering to the belief of them; they made converts; and those who were converted gave up to the testimony their most fixed opinions and most favourite prejudices. They who acted and suffered in the cause, acted and suffered for the miracles: for

there was no anterior persuasion to induce them, no prior reverence, prejudice, or partiality to take hold of. Jesus had not one follower when he set up his claim. His miracles gave birth to his sect. No part of this description belongs to the ordinary evidence of Heathen or Popish miracles. Even most of the miracles alleged to have been performed by Christians, in the second and third century of its era, want this confirmation. It constitutes indeed a line of partition between the origin and the progress of Christianity. Frauds and fallacies might mix themselves with the progress, which could not possibly take place in the commencement of the religion ; at least, according to any laws of human conduct that we are acquainted with. What should suggest to the first propagators of Christianity, especially to fishermen, tax-gatherers, and husbandmen, such a thought as that of changing the religion of the world; what could bear them through the difficulties in which the attempt engaged them; what i could procure any degree of success to the attempt; are questions which apply, with great force, to the setting out of the institution, with less, to every future stage of it.

To hear some men talk, one would suppose the setting up of a religion by miracles to be a thing of every day's experience; whereas the whole current of history is against it. Hath any founder of a new sect amongst Christians pretended to miraculous powers, and succeeded by his pretensions?" Were these powers claimed or exercised by the founders of the sects of the Waldenses and Albigenses? Did Wickliffe in England pretend to it? Did Huss or Jerome in Bohemia? Did Luther in Germany, Zuinglius in Switzerland, Calvin in France, or any of the reformers, advance this plea?"* The French prophets, in the beginning of the present century, t ventured to allege miraculous evidence, and immediately ruined their cause by their temerity. "Concerning the religion of ancient Rome, of Turkey, of Siam, of China, a single miracle cannot be named, that was ever offered as a test of any of those religions before their establishment." $

We may add to what has been observed of the distinction which we are considering, that, where miracles are alleged merely in affirmance of a prior opinion, they who

• Campbell on Miracles, p. 120, cd. 1700.

t The eighteenth.

t Adams on Mir. p. 75.

believe the doctrine may sometimes propagate a belief of the miracles which they do not themselves entertain. This is the case of what are called pious frauds; but it is a case, I apprehend, which takes place solely in support of a persuasion already established. At least it does not hold of the apostolical history. If the apostles did not believe the miracles, they did not believe the religion; and, without this belief, where was the piety, what place was there for any thing which could bear the name or colour of piety, in publishing and attesting miracles in its behalf? If it be said that many promote the belief of revelation, and of any accounts which favour that belief, because they think them, whether well or ill founded, of public and political utility; I answer, that if a character exist, which can with less justice than another be ascribed to the founders of the Christian religion ; it is that of politicians, or of men capable of entertaining political views. The truth is, that there is no assignable character which will account for the conduct of the apostles, supposing their story to be false. If bad men, what could have 1 induced them to take such pains to promote virtue? If good men, they would not have gone about the country with a string of lies l in their mouths.

In Appreciating the credit of any miraculous story, these are distinctions which relate to the evidence. There are other distinctions, of great moment in the question, which relate to the miracles themselves. Of which latter kind the following ought carefully to be retained.

I. It is not necessary to admit as a miracle, what can be resolved into a false perception. Of this nature was the demon of Socrates; the visions of Saint Anthony, and of many others; the vision which Lord Herbert of Cherbury describes himself to have seen; Colonel Gardiner's vision, as related in his life, written by Dr. Doddridge. All these may be accounted for by a momentary insanity; for the characteristic symptom of human madness is the rising up in the mind of images not distinguishable by the patient from impressions upon the senses.* The cases, however, in which the possibility of this delusion exists, are divided from the cases in which it does not exist, by many, and those not obscure marks. They are, for the most part, cases of visions or voices. The object is hardly ever touched. The vision submits not to be handled. One sense

* Batty on Lunacy.

does not confirm another. They are likewise almost always cases of a solitary witness. It is in the highest degree improbable, and I know not, indeed, whether it hath ever been the fact, that the same derangement of the mental organs should seize different persons at the same time; a derangement, I mean, so much the same, as to represent to their imagination the same objects. Lastly, these are always cases of momentary miracles; by which term I mean to denote miracles, of which the whole existence is of short duration, in contradistinction to miracles which are attended with permanent effects. The appearance of a spectre, the hearing of a supernatural sound, is a momentary miracle. The sensible proof is gone, when the apparition or sound is over. But if a person born blind be restored to sight, a notorious cripple to the use of his limbs, or a dead man to life, here is a permanent effect produced by supernatural means. The change indeed was instantaneous, but the proof continues. The subject of the miracle remains. The man cured or restored is there: his former condition was known, and his present condition may be examined. This can by no possibility be resolved into false perception : and of this kind are by far the greater part of the miracles recorded in the New Testament . When Lazarus was raised from the dead, he did not merely move, and speak, and die again; or come out of the grave, and vanish away. He returned to his home and family, and there continued; for we find him, some time afterwards, in the same town, sitting at table with Jesus and his sisters; visited by great multitudes of the Jews, as a subject of curiosity ; giving by his presence so much uneasiness to the Jewish rulers as to beget in them a design of destroying him.* No delusion can account for this. The French prophets in England, some time since, gave out that one of their teachers would come to life again; but their enthusiam never made them believe that they actually saw him alive. The blind man, whose restoration to sight at Jerusalem is recorded in the ninth chapter of St. John's -Gospel, did not quit the place or conceal himself from inquiry. On the contrary, he was forthcoming, to answer the call, to satisfy the scrutiny, and to sustain the browbeating of Christ's angry and powerful enemies. When the cripple at the gate of the temple was suddenly cured by Peter, t he did not immediately relapse into his former

lameness, or disappear out of the city; but boldly and honestly produced himself along with the apostles, when they were brought the next day before the Jewish council.* Here, though the miracle was sudden, the proof was permanent. The lameness had been notorious, the cure continued. This, therefore, could not be the effect of any momentary delirium, either in the subject or in the witnesses of the transaction. It is the same with the greatest number of the Scripture miracles. There are other cases of a mixed nature, in which, although the principal miracle be momentary, some circumstance combined with it is permanent. Of this kind is the history of Saint Paul's conversion, t The sudden light and sound, the vision and the voice, upon the road to Damascus, were momentary: but Paul's blindness for three days in consequence of what had happened; the communication made to Ananias in another place, and by a vision independent of the former; Ananias finding out Paul in consequence of intelligence so received, and finding him in the condition described, and Paul's recovery of his sight upon Ananias's laying his hands upon him; are circumstances, which take the transaction, and the principal miracle as included in it, entirely out of the case of momentary miracles, or of such as may be accounted for by false perceptions. Exactly the same thing may be observed of Peter's vision preparatory to the call of Cornelius, and of its connection with what was imparted in a distant place to Cornelius himself, and with the message despatched by Cornelius to Peter. The vision might be a dream; the message could not. Either communication taken separately, might be a delusion; the concurrence of the two was impossible to happen without a supernatural cause.

Beside the risk of delusion which attaches upon momentary miracles, there is also much more room for imposture. The account cannot be examined at the moment: and, when that is also a moment of hurry and confusion, it may not be difficult for men of influence to gain credit to any story which they may wish to have believed. This is precisely the case of one of the best attested of the miracles of Old Rome, the appearance of Castor and Pollux in the battle fought by Posthumius with the Latins at the lake Regillus. There is no doubt but that Posthumius, after the battle, spread the report of such an appearance. No person could deny

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it whilst it was said to last. No person, perhaps, had any inclination to dispute it afterwards ; or, if they had, could say -with positiveness, what was or what was not seen, by some or other of the army, in the dismay and amidst the tumult of a battle.

In assigning false perceptions as the origin to which some miraculous accounts may be referred, I have not mentioned claims to iuspiration, illuminations, secret notices or directions, internal sensations, or consciousnesses of being acted upon by spiritual influences,, gocd or bad; because these, appealing to no external proof, however convincing they may be to the persons themselves, form no part of what can be accounted miraculous evidence. Their own credibility stands upon their alliance with other miracles. The discussion, therefore, of all such pretensions may be omitted.

II. It is not necessary to bring into the comparison what may be called tentative miracles; that is, where, out of a great number of trials, some succeed; and in the accounts of which, although the narrative of the successful cases be alone preserved, and that of the unsuccessful cases sunk, yet enough is stated to shew that the cases produced are only a few out of many in which the same means have been employed. This observation bears, with considerable force,, upon the ancient oracles and auguries, in which a single coincidence of the event with the prediction is talked of and magnified, whilst failures are forgotten, or suppressed, or accounted for. It is also applicable to the cures wrought by relics, and at the tombs of saints. The boasted efficacy of the king's touch, upon which Mr. Hume lays some stress, falls under the same description. Nothing is alleged concerning it, which is not alleged of various nostrums, namely, out of many thousands who have used them, certified proofs of a few who have recovered after them. No solution of this sort is applicable to the miracles of the Gospel. There is nothing in the narrative, which can induce, or even allow, us to believe, that Christ attempted cures in many instances, and succeeded in a few; or that he ever made the attempt in vain. He did not profess to heal every where all that were sick; on the contrary, he told the Jews, evidently meaning to represent his own case, that, although " many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land, but unto none of them was Elias sent, save

unto Sarepta, a city of Sidon, unto a woman that was a widow :" and that " many lepers were in Israel in the time of Eliseus the prophet, and none of them was cleansed saving Naaman the Syrian." * By which examples he gave them to understand, that it was not the nature of a divine interposition, or necessary to its purpose, to be general; still less to answer every challenge that might be made, which would teach men to put their faith upon these experiments. Christ never pronounced the word, but the effect followed. t It was not a thousand sick that received his benediction, and a few that were benefited; a single paralytic is let down in his bed at Jesus's feet, in the midst of a surrounding multitude; Jesus bid him walk, and he did so. $ A man with a withered hand is in the synagogue; Jesus bid him stretch forth his hand, in the presence of the assembly, and it was " restored whole like the other. § There was nothing tentative in these cures; nothing that can be explained by the power of accident.

We may observe also, that many of the cures which Christ wrought, such as that of a person blind from his birth, also many miracles beside cures, as raising the dead, wal king upon the sea, feeding a great multitude with a few loaves and fishes, are of a nature which does not in any wise admit of the supposition of a fortunate experiment.

III. We may dismiss from the question all accounts in which, allowing the phenomenon to be real, the fact to be true, it still remains doubtful whether a miracle were wrought. This is the case with the ancient history of what is called the thundering legion, of the extraordinary circumstances which obstructed the rebuilding of the temple at Jerusalem by Julian, the circling of the flames and fragrant smell at the martyrdom of Polycarp, the sudden shower that extinguished the fire into which the Scriptures

* Luke iv. 25.

+ One, and only one instance may be produced in which lie disciples of Christ do seem to have attempted a cure, and not to have been able to perform it. The story is very ingenuously related by three of the evangelists (a). The patient was afterwards healed by Christ himself; and the whole transaction seems to have been intended, as it was well suited, to display the superiority of Christ above all who performed miracles in his name, a distinction which, during his presence in the world, it might be necessary to inculcate by some such proof as this.

J Mark ii. 3. <s Matt. xii. 13.

(aj Matt. xvii. 14. Mark ix. 14. Luke ix. 38.

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