There is another book in three volumes (called _Recueil des Miracles de l'Abbe_ Paris) giving an account of many of these miracles, and accompanied with prefatory discourses, which are very well written. There runs, however, through the whole of these a ridiculous comparison between the miracles of our Saviour and those of the Abbe; wherein it is a.s.serted, that the evidence for the latter is equal to that for the former: As if the testimony of men could ever be put in the balance with that of G.o.d himself, who conducted the pen of the inspired writers.

If these writers, indeed, were to be considered merely as human testimony, the French author is very moderate in his comparison; since he might, with some appearance of reason, pretend, that the Jansenist miracles much surpa.s.s the other in evidence and authority. The following circ.u.mstances are drawn from authentic papers, inserted in the above-mentioned book.

Many of the miracles of Abbe Paris were proved immediately by witnesses before the officiality or bishop's court at Paris, under the eye of cardinal Noailles, whose character for integrity and capacity was never contested even by his enemies.

His successor in the archbishopric was an enemy to the Jansenists, and for that reason promoted to the see by the court. Yet 22 rectors or cures of Paris, with infinite earnestness, press him to examine those miracles, which they a.s.sert to be known to the whole world, and undisputably certain: But he wisely forbore.

The Molinist party had tried to discredit these miracles in one instance, that of Mademoiselle le Franc. But, besides that their proceedings were in many respects the most irregular in the world, particularly in citing only a few of the Jansenist witnesses, whom they tampered with: Besides this, I say, they soon found themselves overwhelmed by a cloud of new witnesses, one hundred and twenty in number, most of them persons of credit and substance in Paris, who gave oath for the miracle.

This was accompanied with a solemn and earnest appeal to the parliament. But the parliament were forbidden by authority to meddle in the affair. It was at last observed, that where men are heated by zeal and enthusiasm, there is no degree of human testimony so strong as may not be procured for the greatest absurdity: And those who will be so silly as to examine the affair by that medium, and seek particular flaws in the testimony, are almost sure to be confounded. It must be a miserable imposture, indeed, that does not prevail in that contest.

All who have been in France about that time have heard of the reputation of Mons. Heraut, the _lieutenant de Police_, whose vigilance, penetration, activity, and extensive intelligence have been much talked of. This magistrate, who by the nature of his office is almost absolute, was vested with full powers, on purpose to suppress or discredit these miracles; and he frequently seized immediately, and examined the witnesses and subjects of them: But never could reach any thing satisfactory against them.

In the case of Mademoiselle Thibaut he sent the famous De Sylva to examine her; whose evidence is very curious. The physician declares, that it was impossible she could have been so ill as was proved by witnesses; because it was impossible she could, in so short a time, have recovered so perfectly as he found her. He reasoned, like a man of sense, from natural causes; but the opposite party told him, that the whole was a miracle, and that his evidence was the very best proof of it.

The Molinists were in a sad dilemma. They durst not a.s.sert the absolute insufficiency of human evidence, to prove a miracle.

They were obliged to say, that these miracles were wrought by witchcraft and the devil. But they were told, that this was the resource of the Jews of old.

No Jansenist was ever embarra.s.sed to account for the cessation of the miracles, when the church-yard was shut up by the king's edict. It was the touch of the tomb, which produced these extraordinary effects; and when no one could approach the tomb, no effects could be expected. G.o.d, indeed, could have thrown down the walls in a moment; but he is master of his own graces and works, and it belongs not to us to account for them. He did not throw down the walls of every city like those of Jericho, on the sounding of the rams horns, nor break up the prison of every apostle, like that of St. Paul.

No less a man, than the Due de Chatillon, a duke and peer of France, of the highest rank and family, gives evidence of a miraculous cure, performed upon a servant of his, who had lived several years in his house with a visible and palpable infirmity. I shall conclude with observing, that no clergy are more celebrated for strictness of life and manners than the secular clergy of France, particularly the rectors or cures of Paris, who bear testimony to these impostures. The learning, genius, and probity of the gentlemen, and the austerity of the nuns of Port-Royal, have been much celebrated all over Europe.

Yet they all give evidence for a miracle, wrought on the niece of the famous Pascal, whose sanct.i.ty of life, as well as extraordinary capacity, is well known. The famous Racine gives an account of this miracle in his famous history of Port-Royal, and fortifies it with all the proofs, which a mult.i.tude of nuns, priests, physicians, and men of the world, all of them of undoubted credit, could bestow upon it. Several men of letters, particularly the bishop of Tournay, thought this miracle so certain, as to employ it in the refutation of atheists and free-thinkers. The queen-regent of France, who was extremely prejudiced against the Port-Royal, sent her own physician to examine the miracle, who returned an absolute convert. In short, the supernatural cure was so uncontestable, that it saved, for a time, that famous monastery from the ruin with which it was threatened by the Jesuits. Had it been a cheat, it had certainly been detected by such sagacious and powerful antagonists, and must have hastened the ruin of the contrivers.

Our divines, who can build up a formidable castle from such despicable materials; what a prodigious fabric could they have reared from these and many other circ.u.mstances, which I have not mentioned! How often would the great names of Pascal, Racine, Amaud, Nicole, have resounded in our ears? But if they be wise, they had better adopt the miracle, as being more worth, a thousand times, than all the rest of the collection.

Besides, it may serve very much to their purpose. For that miracle was really performed by the touch of an authentic holy p.r.i.c.kle of the holy thorn, which composed the holy crown, which, &c.

97. Is the consequence just, because some human testimony has the utmost force and authority in some cases, when it relates the battle of Philippi or Pharsalia for instance; that therefore all kinds of testimony must, in all cases, have equal force and authority? Suppose that the Caesarean and Pompeian factions had, each of them, claimed the victory in these battles, and that the historians of each party had uniformly ascribed the advantage to their own side; how could mankind, at this distance, have been able to determine between them? The contrariety is equally strong between the miracles related by Herodotus or Plutarch, and those delivered by Mariana, Bede, or any monkish historian.

The wise lend a very academic faith to every report which favours the pa.s.sion of the reporter; whether it magnifies his country, his family, or himself, or in any other way strikes in with his natural inclinations and propensities. But what greater temptation than to appear a missionary, a prophet, an amba.s.sador from heaven? Who would not encounter many dangers and difficulties, in order to attain so sublime a character? Or if, by the help of vanity and a heated imagination, a man has first made a convert of himself, and entered seriously into the delusion; who ever scruples to make use of pious frauds, in support of so holy and meritorious a cause?

The smallest spark may here kindle into the greatest flame; because the materials are always prepared for it. The _avidum genus auricularum_[25], the gazing populace, receive greedily, without examination, whatever sooths superst.i.tion, and promotes wonder.

[25] Lucret.

How many stories of this nature have, in all ages, been detected and exploded in their infancy? How many more have been celebrated for a time, and have afterwards sunk into neglect and oblivion? Where such reports, therefore, fly about, the solution of the phenomenon is obvious; and we judge in conformity to regular experience and observation, when we account for it by the known and natural principles of credulity and delusion. And shall we, rather than have a recourse to so natural a solution, allow of a miraculous violation of the most established laws of nature?

I need not mention the difficulty of detecting a falsehood in any private or even public history, at the place, where it is said to happen; much more when the scene is removed to ever so small a distance.

Even a court of judicature, with all the authority, accuracy, and judgement, which they can employ, find themselves often at a loss to distinguish between truth and falsehood in the most recent actions. But the matter never comes to any issue, if trusted to the common method of altercations and debate and flying rumours; especially when men's pa.s.sions have taken part on either side.

In the infancy of new religions, the wise and learned commonly esteem the matter too inconsiderable to deserve their attention or regard. And when afterwards they would willingly detect the cheat, in order to undeceive the deluded mult.i.tude, the season is now past, and the records and witnesses, which might clear up the matter, have perished beyond recovery.

No means of detection remain, but those which must be drawn from the very testimony itself of the reporters: and these, though always sufficient with the judicious and knowing, are commonly too fine to fall under the comprehension of the vulgar.

98. Upon the whole, then, it appears, that no testimony for any kind of miracle has ever amounted to a probability, much less to a proof; and that, even supposing it amounted to a proof, it would be opposed by another proof; derived from the very nature of the fact, which it would endeavour to establish. It is experience only, which gives authority to human testimony; and it is the same experience, which a.s.sures us of the laws of nature. When, therefore, these two kinds of experience are contrary, we have nothing to do but substract the one from the other, and embrace an opinion, either on one side or the other, with that a.s.surance which arises from the remainder. But according to the principle here explained, this substraction, with regard to all popular religions, amounts to an entire annihilation; and therefore we may establish it as a maxim, that no human testimony can have such force as to prove a miracle, and make it a just foundation for any such system of religion.

99. I beg the limitations here made may be remarked, when I say, that a miracle can never be proved, so as to be the foundation of a system of religion. For I own, that otherwise, there may possibly be miracles, or violations of the usual course of nature, of such a kind as to admit of proof from human testimony; though, perhaps, it will be impossible to find any such in all the records of history. Thus, suppose, all authors, in all languages, agree, that, from the first of January 1600, there was a total darkness over the whole earth for eight days: suppose that the tradition of this extraordinary event is still strong and lively among the people: that all travellers, who return from foreign countries, bring us accounts of the same tradition, without the least variation or contradiction: it is evident, that our present philosophers, instead of doubting the fact, ought to receive it as certain, and ought to search for the causes whence it might be derived. The decay, corruption, and dissolution of nature, is an event rendered probable by so many a.n.a.logies, that any phenomenon, which seems to have a tendency towards that catastrophe, comes within the reach of human testimony, if that testimony be very extensive and uniform.

But suppose, that all the historians who treat of England, should agree, that, on the first of January 1600, Queen Elizabeth died; that both before and after her death she was seen by her physicians and the whole court, as is usual with persons of her rank; that her successor was acknowledged and proclaimed by the parliament; and that, after being interred a month, she again appeared, resumed the throne, and governed England for three years: I must confess that I should be surprised at the concurrence of so many odd circ.u.mstances, but should not have the least inclination to believe so miraculous an event. I should not doubt of her pretended death, and of those other public circ.u.mstances that followed it: I should only a.s.sert it to have been pretended, and that it neither was, nor possibly could be real. You would in vain object to me the difficulty, and almost impossibility of deceiving the world in an affair of such consequence; the wisdom and solid judgement of that renowned queen; with the little or no advantage which she could reap from so poor an artifice: All this might astonish me; but I would still reply, that the knavery and folly of men are such common phenomena, that I should rather believe the most extraordinary events to arise from their concurrence, than admit of so signal a violation of the laws of nature.

But should this miracle be ascribed to any new system of religion; men, in all ages, have been so much imposed on by ridiculous stories of that kind, that this very circ.u.mstance would be a full proof of a cheat, and sufficient, with all men of sense, not only to make them reject the fact, but even reject it without farther examination. Though the Being to whom the miracle is ascribed, be, in this case, Almighty, it does not, upon that account, become a whit more probable; since it is impossible for us to know the attributes or actions of such a Being, otherwise than from the experience which we have of his productions, in the usual course of nature. This still reduces us to past observation, and obliges us to compare the instances of the violation of truth in the testimony of men, with those of the violation of the laws of nature by miracles, in order to judge which of them is most likely and probable.

As the violations of truth are more common in the testimony concerning religious miracles, than in that concerning any other matter of fact; this must diminish very much the authority of the former testimony, and make us form a general resolution, never to lend any attention to it, with whatever specious pretence it may be covered.

Lord Bacon seems to have embraced the same principles of reasoning. 'We ought,' says he, 'to make a collection or particular history of all monsters and prodigious births or productions, and in a word of every thing new, rare, and extraordinary in nature. But this must be done with the most severe scrutiny, lest we depart from truth. Above all, every relation must be considered as suspicious, which depends in any degree upon religion, as the prodigies of Livy: And no less so, every thing that is to be found in the writers of natural magic or alchimy, or such authors, who seem, all of them, to have an unconquerable appet.i.te for falsehood and fable[26].'

[26] Nov. Org. lib. ii. aph. 29.

100. I am the better pleased with the method of reasoning here delivered, as I think it may serve to confound those dangerous friends or disguised enemies to the _Christian Religion_, who have undertaken to defend it by the principles of human reason. Our most holy religion is founded on _Faith_, not on reason; and it is a sure method of exposing it to put it to such a trial as it is, by no means, fitted to endure. To make this more evident, let us examine those miracles, related in scripture; and not to lose ourselves in too wide a field, let us confine ourselves to such as we find in the _Pentateuch_, which we shall examine, according to the principles of these pretended Christians, not as the word or testimony of G.o.d himself, but as the production of a mere human writer and historian. Here then we are first to consider a book, presented to us by a barbarous and ignorant people, written in an age when they were still more barbarous, and in all probability long after the facts which it relates, corroborated by no concurring testimony, and resembling those fabulous accounts, which every nation gives of its origin. Upon reading this book, we find it full of prodigies and miracles. It gives an account of a state of the world and of human nature entirely different from the present: Of our fall from that state: Of the age of man, extended to near a thousand years: Of the destruction of the world by a deluge: Of the arbitrary choice of one people, as the favourites of heaven; and that people the countrymen of the author: Of their deliverance from bondage by prodigies the most astonishing imaginable: I desire any one to lay his hand upon his heart, and after a serious consideration declare, whether he thinks that the falsehood of such a book, supported by such a testimony, would be more extraordinary and miraculous than all the miracles it relates; which is, however, necessary to make it be received, according to the measures of probability above established.

101. What we have said of miracles may be applied, without any variation, to prophecies; and indeed, all prophecies are real miracles, and as such only, can be admitted as proofs of any revelation. If it did not exceed the capacity of human nature to foretell future events, it would be absurd to employ any prophecy as an argument for a divine mission or authority from heaven. So that, upon the whole, we may conclude, that the _Christian Religion_ not only was at first attended with miracles, but even at this day cannot be believed by any reasonable person without one. Mere reason is insufficient to convince us of its veracity: And whoever is moved by _Faith_ to a.s.sent to it, is conscious of a continued miracle in his own person, which subverts all the principles of his understanding, and gives him a determination to believe what is most contrary to custom and experience.

SECTION XI.

OF A PARTICULAR PROVIDENCE AND OF A FUTURE STATE.

102. I was lately engaged in conversation with a friend who loves sceptical paradoxes; where, though he advanced many principles, of which I can by no means approve, yet as they seem to be curious, and to bear some relation to the chain of reasoning carried on throughout this enquiry, I shall here copy them from my memory as accurately as I can, in order to submit them to the judgement of the reader.

Our conversation began with my admiring the singular good fortune of philosophy, which, as it requires entire liberty above all other privileges, and chiefly flourishes from the free opposition of sentiments and argumentation, received its first birth in an age and country of freedom and toleration, and was never cramped, even in its most extravagant principles, by any creeds, concessions, or penal statutes. For, except the banishment of Protagoras, and the death of Socrates, which last event proceeded partly from other motives, there are scarcely any instances to be met with, in ancient history, of this bigotted jealousy, with which the present age is so much infested.

Epicurus lived at Athens to an advanced age, in peace and tranquillity: Epicureans[27] were even admitted to receive the sacerdotal character, and to officiate at the altar, in the most sacred rites of the established religion: And the public encouragement[28] of pensions and salaries was afforded equally, by the wisest of all the Roman emperors[29], to the professors of every sect of philosophy. How requisite such kind of treatment was to philosophy, in her early youth, will easily be conceived, if we reflect, that, even at present, when she may be supposed more hardy and robust, she bears with much difficulty the inclemency of the seasons, and those harsh winds of calumny and persecution, which blow upon her.

[27] Luciani [Greek: symp. ae Lapithai].

[28] Luciani [Greek: eunouchos].

[29] Luciani and Dio.

You admire, says my friend, as the singular good fortune of philosophy, what seems to result from the natural course of things, and to be unavoidable in every age and nation. This pertinacious bigotry, of which you complain, as so fatal to philosophy, is really her offspring, who, after allying with superst.i.tion, separates himself entirely from the interest of his parent, and becomes her most inveterate enemy and persecutor. Speculative dogmas of religion, the present occasions of such furious dispute, could not possibly be conceived or admitted in the early ages of the world; when mankind, being wholly illiterate, formed an idea of religion more suitable to their weak apprehension, and composed their sacred tenets of such tales chiefly as were the objects of traditional belief, more than of argument or disputation. After the first alarm, therefore, was over, which arose from the new paradoxes and principles of the philosophers; these teachers seem ever after, during the ages of antiquity, to have lived in great harmony with the established superst.i.tion, and to have made a fair part.i.tion of mankind between them; the former claiming all the learned and wise, the latter possessing all the vulgar and illiterate.

103. It seems then, say I, that you leave politics entirely out of the question, and never suppose, that a wise magistrate can justly be jealous of certain tenets of philosophy, such as those of Epicurus, which, denying a divine existence, and consequently a providence and a future state, seem to loosen, in a great measure, the ties of morality, and may be supposed, for that reason, pernicious to the peace of civil society.

I know, replied he, that in fact these persecutions never, in any age, proceeded from calm reason, or from experience of the pernicious consequences of philosophy; but arose entirely from pa.s.sion and prejudice. But what if I should advance farther, and a.s.sert, that if Epicurus had been accused before the people, by any of the _sycophants_ or informers of those days, he could easily have defended his cause, and proved his principles of philosophy to be as salutary as those of his adversaries, who endeavoured, with such zeal, to expose him to the public hatred and jealousy?

I wish, said I, you would try your eloquence upon so extraordinary a topic, and make a speech for Epicurus, which might satisfy, not the mob of Athens, if you will allow that ancient and polite city to have contained any mob, but the more philosophical part of his audience, such as might be supposed capable of comprehending his arguments.

The matter would not be difficult, upon such conditions, replied he: And if you please, I shall suppose myself Epicurus for a moment, and make you stand for the Athenian people, and shall deliver you such an harangue as will fill all the urn with white beans, and leave not a black one to gratify the malice of my adversaries.

Very well: Pray proceed upon these suppositions.

104. I come hither, O ye Athenians, to justify in your a.s.sembly what I maintained in my school, and I find myself impeached by furious antagonists, instead of reasoning with calm and dispa.s.sionate enquirers.

Your deliberations, which of right should be directed to questions of public good, and the interest of the commonwealth, are diverted to the disquisitions of speculative philosophy; and these magnificent, but perhaps fruitless enquiries, take place of your more familiar but more useful occupations. But so far as in me lies, I will prevent this abuse.

We shall not here dispute concerning the origin and government of worlds. We shall only enquire how far such questions concern the public interest. And if I can persuade you, that they are entirely indifferent to the peace of society and security of government, I hope that you will presently send us back to our schools, there to examine, at leisure, the question the most sublime, but at the same time, the most speculative of all philosophy.

The religious philosophers, not satisfied with the tradition of your forefathers, and doctrine of your priests (in which I willingly acquiesce), indulge a rash curiosity, in trying how far they can establish religion upon the principles of reason; and they thereby excite, instead of satisfying, the doubts, which naturally arise from a diligent and scrutinous enquiry. They paint, in the most magnificent colours, the order, beauty, and wise arrangement of the universe; and then ask, if such a glorious display of intelligence could proceed from the fortuitous concourse of atoms, or if chance could produce what the greatest genius can never sufficiently admire. I shall not examine the justness of this argument. I shall allow it to be as solid as my antagonists and accusers can desire. It is sufficient, if I can prove, from this very reasoning, that the question is entirely speculative, and that, when, in my philosophical disquisitions, I deny a providence and a future state, I undermine not the foundations of society, but advance principles, which they themselves, upon their own topics, if they argue consistently, must allow to be solid and satisfactory.

105. You then, who are my accusers, have acknowledged, that the chief or sole argument for a divine existence (which I never questioned) is derived from the order of nature; where there appear such marks of intelligence and design, that you think it extravagant to a.s.sign for its cause, either chance, or the blind and unguided force of matter. You allow, that this is an argument drawn from effects to causes. From the order of the work, you infer, that there must have been project and forethought in the workman. If you cannot make out this point, you allow, that your conclusion fails; and you pretend not to establish the conclusion in a greater lat.i.tude than the phenomena of nature will justify. These are your concessions. I desire you to mark the consequences.

When we infer any particular cause from an effect, we must proportion the one to the other, and can never be allowed to ascribe to the cause any qualities, but what are exactly sufficient to produce the effect. A body of ten ounces raised in any scale may serve as a proof, that the counterbalancing weight exceeds ten ounces; but can never afford a reason that it exceeds a hundred. If the cause, a.s.signed for any effect, be not sufficient to produce it, we must either reject that cause, or add to it such qualities as will give it a just proportion to the effect. But if we ascribe to it farther qualities, or affirm it capable of producing other effects, we can only indulge the licence of conjecture, and arbitrarily suppose the existence of qualities and energies, without reason or authority.

The same rule holds, whether the cause a.s.signed be brute unconscious matter, or a rational intelligent being. If the cause be known only by the effect, we never ought to ascribe to it any qualities, beyond what are precisely requisite to produce the effect: Nor can we, by any rules of just reasoning, return back from the cause, and infer other effects from it, beyond those by which alone it is known to us. No one, merely from the sight of one of Zeuxis's pictures, could know, that he was also a statuary or architect, and was an artist no less skilful in stone and marble than in colours. The talents and taste, displayed in the particular work before us; these we may safely conclude the workman to be possessed of. The cause must be proportioned to the effect; and if we exactly and precisely proportion it, we shall never find in it any qualities, that point farther, or afford an inference concerning any other design or performance. Such qualities must be somewhat beyond what is merely requisite for producing the effect, which we examine.