In a.s.signing false perceptions as the origin to which some miraculous accounts may be referred, I have not mentioned claims to inspiration, illuminations, secret notices or directions, internal sensations, or consciousnesses of being acted upon by spiritual influences, good 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 show 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 everywhere 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, yet 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." (Luke iv. 25.) 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 p.r.o.nounced the word, but the effect followed.*

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*One, and only one, instance may be produced in which the 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. (Matt. xvii. 14. Mark ix. 14. Luke ix. 33.) 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.

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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 mult.i.tude; Jesus bid him walk, and he did so. (Mark ii. 3.) A man with a withered hand is in the synagogue; Jesus bid him stretch forth his hand in the presence of the a.s.sembly, and it was "restored whole like the other." (Matt. xii. 10.) 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 besides cures, as raising the dead, walking upon the sea, feeding a great mult.i.tude with a few loaves and fishes, are of a nature which does not in anywise 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 circ.u.mstances 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 were thrown in the Diocletian persecution; Constantine's dream; his inscribing in consequence of it the cross upon his standard and the shields of his soldiers; his victory, and the escape of the standard-bearer; perhaps, also, the imagined appearance of the cross in the heavens, though this last circ.u.mstance is very deficient in historical evidence. It is also the case with the modern annual exhibition of the liquefaction of the blood of Saint Januarius at Naples. It is a doubt, likewise, which ought to be excluded by very special circ.u.mstances from those narratives which relate to the supernatural cure of hypochondriacal and nervous complaints, and of all diseases which are much affected by the imagination. The miracles of the second and third century are, usually, healing the sick and casting out evil spirits, miracles in which there is room for some error and deception. We hear nothing of causing the blind to see, the lame to walk, the deaf to hear, the lepers to be cleansed. (Jortin's Remarks, vol. ii. p. 51.) There are also instances in Christian writers of reputed miracles, which were natural operations, though not known to be such at the time; as that of articulate speech after the loss of a great part of the tongue.

IV. To the same head of objection, nearly, may also be referred accounts in which the variation of a small circ.u.mstance may have transformed some extraordinary appearance, or some critical coincidence of events, into a miracle; stories, in a word, which may be resolved into exaggeration. The miracles of the Gospel can by no possibility be explained away in this manner. Total fiction will account for anything; but no stretch of exaggeration that has any parallel in other histories, no force of fancy upon real circ.u.mstances, could produce the narratives which we now have.

The feeding of the five thousand with a few loaves and fishes surpa.s.ses all bounds of exaggeration. The raising of Lazarus, of the widow's son at Nain, as well as many of the cures which Christ wrought, come not within the compa.s.s of misrepresentation. I mean that it is impossible to a.s.sign any position of circ.u.mstances however peculiar, any accidental effects however extraordinary, any natural singularity, which could supply an origin or foundation to these accounts.

Having thus enumerated several exceptions which may justly be taken to relations of miracles, it is necessary, when we read the Scriptures, to bear in our minds this general remark; that although there be miracles recorded in the New Testament, which fall within some or other of the exceptions here a.s.signed, yet that they are united with others, to which none of the same exceptions extend, and that their credibility stands upon this union. Thus the visions and revelations which Saint Paul a.s.serts to have been imparted to him may not, in their separate evidence, be distinguishable from the visions and revelations which many others have alleged. But here is the difference. Saint Paul's pretensions were attested by external miracles wrought by himself, and by miracles wrought in the cause to which these visions relate; or, to speak more properly, the same historical authority which informs us of one informs us of the other. This is not ordinarily true of the visions of enthusiasts, or even of the accounts in which they are contained.

Again, some of Christ's own miracles were momentary; as the transfiguration, the appearance and voice from Heaven at his baptism, a voice from the clouds on one occasion afterwards (John xii. 28), and some others. It is not denied, that the distinction which we have proposed concerning miracles of this species applies, in diminution of the force of the evidence, as much to these instances as to others. But this is the case not with all the miracles ascribed to Christ, nor with the greatest part, nor with many. Whatever force therefore there may be in the objection, we have numerous miracles which are free from it; and even those to which it is applicable are little affected by it in their credit, because there are few who, admitting the rest, will reject them.

If there be miracles of the New Testament which come within any of the other heads into which we have distributed the objections, the same remark must be repeated. And this is one way in which the unexampled number and variety of the miracles ascribed to Christ strengthen the credibility of Christianity. For it precludes any solution, or conjecture about a solution, which imagination, or even which experience might suggest, concerning some particular miracles, if considered independently of others. The miracles of Christ were of various kinds,*

and performed in great varieties of situation, form, and manner; at Jerusalem, the metropolis of the Jewish nation and religion; in different parts of Judea and Galilee; in cities and villages; in synagogues, in private houses; in the street, in highways; with preparation, as in the case of Lazarus; by accident, as in the case of the widow's son of Nain; when attended by mult.i.tudes, and when alone with the patient; in the midst of his disciples, and in the presence of his enemies; with the common people around him, and before Scribes and Pharisees, and rulers of the synagogues.

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* Not only healing every species of disease, but turning water into wine (John ii.); feeding mult.i.tudes with a few loaves and fishes (Matt. xiv.

15; Mark vi. 35; Luke ix. 12; John vi. 5); walking on the sea (Matt.

xiv. 25); calming a storm (Matt. viii. 26; Luke viii. 24); a celestial voice at his baptism, and miraculous appearance (Matt. iii. 16; afterwards John xii. 28); his transfiguration (Matt. xvii. 18; Mark ix.

2; Luke ix. 28; 2 Peter i. 16, 17); raising the dead in three distinct instances (Matt. ix. 18; Mark v. 22; Luke vii. 14; viii. 41; John xi.).

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I apprehend that, when we remove from the comparison the cases which are fairly disposed of by the observations that have been stated, many cases will not remain. To those which do remain, we apply this final distinction; "that there is not satisfactory evidence that persons pretending to be original witnesses of the miracles pa.s.sed their lives in labours, dangers, and sufferings, voluntarily undertaken and undergone in attestation of the accounts which they delivered, and properly in consequence of their belief of the truth of those accounts."

CHAPTER II.

But they with whom we argue have undoubtedly a right to select their own examples. The instances with which Mr. Hume has chosen to confront the miracles of the New Testament, and which, therefore, we are ent.i.tled to regard as the strongest which the history of the world could supply to the inquiries of a very acute and learned adversary, are the three following:

I. The cure of a blind and of a lame man of Alexandria, by the emperor Vespasian, as related by Tacitus;

II. The restoration of the limb of an attendant in a Spanish church, as told by Cardinal de Retz; and,

III. The cures said to be performed at the tomb of the abbe Paris in the early part of the eighteenth century.

I. The narrative of Tacitus is delivered in these terms: "One of the common people of Alexandria, known to be diseased in his eyes, by the admonition of the G.o.d Serapis, whom that superst.i.tious nation worship above all other G.o.ds, prostrated himself before the emperor, earnestly imploring from him a remedy for his blindness, and entreating that he would deign to anoint with his spittle his cheeks and the b.a.l.l.s of his eyes. Another, diseased in his hand, requested, by the admonition of the same G.o.d, that he might be touched by the foot of the emperor. Vespasian at first derided and despised their application; afterwards, when they continued to urge their pet.i.tions, he sometimes appeared to dread the imputation of vanity; at other times, by the earnest supplication of the patients, and the persuasion of his flatterers, to be induced to hope for success. At length he commanded an inquiry to be made by the physicians, whether such a blindness and debility were vincible by human aid. The report of the physicians contained various points: that in the one, the power of vision was not destroyed, but would return if the obstacles were removed; that in the other, the diseased joints might be restored, if a healing power were applied; that it was, perhaps, agreeable to the G.o.ds to do this; that the emperor was elected by divine a.s.sistance; lastly, that the credit of the success would be the emperor's, the ridicule of the disappointment would fall upon the patients. Vespasian believing that everything was in the power of his fortune, and that nothing was any longer incredible, whilst the mult.i.tude which stood by eagerly expected the event, with a countenance expressive of joy, executed what he was desired to do. Immediately the hand was restored to its use, and light returned to the blind man. They who were present relate both these cures, even at this time, when there is nothing to be gained by lying." (Tacit. Hist. lib. iv.)

Now, though Tacitus wrote this account twenty-seven years after the miracle is said to have been performed, and wrote at Rome of what pa.s.sed at Alexandria, and wrote also from report; and although it does not appear that he had examined the story or that he believed it, (but rather the contrary,) yet I think his testimony sufficient to prove that such a transaction took place: by which I mean, that the two men in question did apply to Vespasian; that Vespasian did touch the diseased in the manner related; and that a cure was reported to have followed the operation. But the affair labours under a strong and just suspicion, that the whole of it was a concerted imposture brought about by collusion between the patients, the physician, and the emperor. This solution is probable, because there was everything to suggest, and everything to facilitate such a scheme. The miracle was calculated to confer honour upon the emperor, and upon the G.o.d Serapis. It was achieved in the midst of the emperor's flatterers and followers; in a city and amongst a populace before-hand devoted to his interest, and to the worship of the G.o.d: where it would have been treason and blasphemy together to have contradicted the fame of the cure, or even to have questioned it. And what is very observable in the account is, that the report of the physicians is just such a report as would have been made of a case in which no external marks of the disease existed, and which, consequently, was capable of being easily counterfeited; viz. that in the first of the patients the organs of vision were not destroyed, that the weakness of the second was in his joints. The strongest circ.u.mstance in Tacitus's narration is, that the first patient was "notus tabe oculorum," remarked or notorious for the disease in his eyes. But this was a circ.u.mstance which might have found its way into the story in its progress from a distant country, and during an interval of thirty years; or it might be true that the malady of the eyes was notorious, yet that the nature and degree of the disease had never been ascertained; a case by no means uncommon. The emperor's reserve was easily affected: or it is possible he might not be in the secret. There does not seem to be much weight in the observation of Tacitus, that they who were present continued even then to relate the story when there was nothing to be gained by the lie. It only proves that those who had told the story for many years persisted in it. The state of mind of the witnesses and spectators at the time is the point to be attended to. Still less is there of pertinency in Mr. Hume's eulogium on the cautious and penetrating genius of the historian; for it does not appear that the historian believed it. The terms in which he speaks of Serapis, the deity to whose interposition the miracle was attributed, scarcely suffer us to suppose that Tacitus thought the miracle to be real: "by the admonition of the G.o.d Serapis, whom that superst.i.tious nation (dedita superst.i.tionibus gens) worship above all other G.o.ds." To have brought this supposed miracle within the limits of comparison with the miracles of Christ, it ought to have appeared that a person of a low and private station, in the midst of enemies, with the whole power of the country opposing him, with every one around him prejudiced or interested against his claims and character, pretended to perform these cures, and required the spectators, upon the strength of what they saw, to give up their firmest hopes and opinions, and follow him through a life of trial and danger; that many were so moved as to obey his call, at the expense both of every notion in which they had been brought up, and of their ease, safety, and reputation; and that by these beginnings a change was produced in the world, the effects of which remain to this day: a case, both in its circ.u.mstances and consequences, very unlike anything we find in Tacitus's relation.

II. The story taken from the Memoirs of Cardinal de Retz, which is the second example alleged by Mr. Hume, is this: "In the church of Saragossa in Spain, the canons showed me a man whose business it was to light the lamps; telling me, that he had been several years at the gate with one leg only. I saw him with two." (Liv. iv. A.D. 1654.)

It is stated by Mr. Hume, that the cardinal who relates this story did not believe it; and it nowhere appears that he either examined the limb, or asked the patient, or indeed any one, a single question about the matter. An artificial leg, wrought with art, would be sufficient, in a place where no such contrivance had ever before been heard of, to give origin and currency to the report. The ecclesiastics of the place would, it is probable, favour the story, inasmuch as it advanced the honour of their image and church. And if they patronized it, no other person at Saragossa, in the middle of the last century, would care to dispute it.

The story likewise coincided not less with the wishes and preconceptions of the people than with the interests of their ecclesiastical rulers: so that there was prejudice backed by authority, and both operating upon extreme ignorance, to account for the success of the imposture. If, as I have suggested, the contrivance of an artificial limb was then new, it would not occur to the cardinal himself to suspect it; especially under the carelessness of mind with which he heard the tale, and the little inclination he felt to scrutinize or expose its fallacy.

III. The miracles related to have been wrought at the tomb of the abbe Paris admit in general of this solution. The patients who frequented the tomb were so affected by their devotion, their expectation, the place, the solemnity, and, above all, by the sympathy of the surrounding mult.i.tude, that many of them were thrown into violent convulsions, which convulsions, in certain instances, produced a removal of disorder, depending upon obstruction. We shall, at this day, have the less difficulty in admitting the above account, because it is the very same thing as hath lately been experienced in the operations of animal magnetism: and the report of the French physicians upon that mysterious remedy is very applicable to the present consideration, viz. that the pretenders to the art, by working upon the imaginations of their patients, were frequently able to produce convulsions; that convulsions so produced are amongst the most powerful, but, at the same time, most uncertain and unmanageable applications to the human frame which can be employed.

Circ.u.mstances which indicate this explication, in the case of the Parisian miracles, are the following:

1. They were tentative. Out of many thousand sick, infirm, and diseased persons who resorted to the tomb, the professed history of the miracles contains only nine cures.

2. The convulsions at the tomb are admitted.

3. The diseases were, for the most part, of that sort which depends upon inaction and obstruction, as dropsies, palsies, and some tumours.

4. The cures were gradual; some patients attending many days, some several weeks, and some several months.

5. The cures were many of them incomplete.

6. Others were temporary. (The reader will find these particulars verified in the detail, by the accurate inquiries of the present bishop of Sarum, in his Criterion of Miracles, p. 132, et seq.)

So that all the wonder we are called upon to account for is, that out of an almost innumerable mult.i.tude which resorted to the tomb for the cure of their complaints, and many of whom were there agitated by strong convulsions, a very small proportion experienced a beneficial change in their const.i.tution, especially in the action of the nerves and glands.

Some of the cases alleged do not require that we should have recourse to this solution. The first case in the catalogue is scarcely distinguishable from the progress of a natural recovery. It was that of a young man who laboured under an inflammation of one eye, and had lost the sight of the other. The inflamed eye was relieved, but the blindness of the other remained. The inflammation had before been abated by medicine; and the young man, at the time of his attendance at the tomb, was using a lotion of laudanum. And, what is a still more material part of the case, the inflammation, after some interval, returned. Another case was that of a young man who had lost his sight by the puncture of an awl, and the discharge of the aqueous humour through the wound. The sight, which had been gradually returning, was much improved during his visit to the tomb, that is, probably in the same degree in which the discharged humour was replaced by fresh secretions. And it is observable, that these two are the only cases which, from their nature, should seem unlikely to be affected by convulsions.

In one material respect I allow that the Parisian miracles were different from those related by Tacitus, and from the Spanish miracle of the cardinal de Retz. They had not, like them, all the power and all the prejudice of the country on their side to begin with. They were alleged by one party against another, by the Jansenists against the Jesuits.

These were of course opposed and examined by their adversaries. The consequence of which examination was that many falsehoods were detected, that with something really extraordinary much fraud appeared to be mixed. And if some of the cases upon which designed misrepresentation could not be charged were not at the time satisfactorily accounted for, it was because the efficacy of strong spasmodic affections was not then sufficiently known. Finally, the cause of Jansenism did not rise by the miracles, but sunk, although the miracles had the anterior persuasion of all the numerous adherents of that cause to set out with.

These, let us remember, are the strongest examples which the history of ages supplies. In none of them was the miracle unequivocal; by none of them were established prejudices and persuasions overthrown; of none of them did the credit make its way, in opposition to authority and power; by none of them were many induced to commit themselves, and that in contradiction to prior opinions, to a life of mortification, danger, and sufferings; none were called upon to attest them at the expense of their fortunes and safety.*

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* It may be thought that the historian of the Parisian miracles, M.

Montgeron, forms an exception to this last a.s.sertion. He presented his book (with a suspicion, as it should seem, of the danger of what he was doing) to the king; and was shortly afterwards committed to prison; from which he never came out. Had the miracles been unequivocal, and had M.

Montgeron been originally convinced by them, I should have allowed this exception. It would have stood, I think, alone in the argument of our adversaries. But, beside what has been observed of the dubious nature of the miracles, the account which M. Montgeron has himself left of his conversion shows both the state of his mind and that his persuasion was not built upon external miracles.--"Scarcely had he entered the churchyard when he was struck," he tells us, "with awe and reverence, having never before heard prayers p.r.o.nounced with so much ardour and transport as he observed amongst the supplicants at the tomb. Upon this, throwing himself on his knees, resting his elbows on the tombstone and covering his face with his hands, he spake the following prayer. O thou, by whose intercession so many miracles are said to be performed, if it be true that a part of thee surviveth the grave, and that thou hast influence with the Almighty, have pity on the darkness of my understanding, and through his mercy obtain the removal of it." Having prayed thus, "many thoughts," as he sayeth, "began to open themselves to his mind; and so profound was his attention that he continued on his knees four hours, not in the least disturbed by the vast crowd of surrounding supplicants. During this time, all the arguments which he ever heard or read in favour of Christianity occurred to him with so much force, and seemed so strong and convincing, that he went home fully satisfied of the truth of religion in general, and of the holiness and power of that person who," as he supposed, "had engaged the Divine Goodness to enlighten his understanding so suddenly." (Douglas's Crit of Mir. p. 214.)

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PART II.

OF THE AUXILIARY EVIDENCES OF CHRISTIANITY

CHAPTER I.

PROPHECY.