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derstand, 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 15. 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 16. 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 17." There was nothing tentative in these cures; nothing that can be explained by the power of accident.
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, walking 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
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 an
"S Ove, and only one instance may be produced in which the disciples of Christ 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 *. 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. 16 Mark, ii. 3.
17 Matt. xii. 10.
cient 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 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 circumstance is
deficient in historical evidence. It is also the case with the modern annual exhibition of the liquefaction of the blood of St. Januarius at Naples. It is a doubt, likewise, which ought to be excluded by very special circumstances 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 18. 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 circumstance may have transformed some extraordinary appearance, or some critical coincidence of events,
18 Jortin's Remarks, vol. ii. p. 51.
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 man
Total fiction will account for any thing; but no stretch of exaggeration that has any parallel in other histories, no force of fancy upon real circumstances, could produce the narratives which we now have. The feeding of the five thousand with a few loaves and fishes surpasses 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 compass of misrepresentation. I mean that it is impossible to assign any position of circumstances 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 assigned, 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 St. Paul asserts 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. St. 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 strengthens 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 19, and
19 Not only healing every species of disease, but turning water into wine (Jobin, ii.); feeding multitudes 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, 1–-8; Mark, ix, 2; Luke, ix. 28; 2 Peter, i. 16, 17); raising the dead in three distinct instances (Matt, ix. 18; Mark, v. 22; Like, viii. 41, Luke, vii. 14; John, xi.)
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, vate 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 multitudes, 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.
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, passed 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.
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 entitled 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: