Ib. pp. 374-378.
As a reason why we should doubt our own judgment, it is quite fair to remind the objector, that the same difficulty occurs in the scheme of God's ordinary providence. But that a difficulty in a supposed article of revealed truth is solved by the occurrence of the same or of an equivalent difficulty in the common course of human affairs—this I find it hard to conceive. How was the religious, as distinguished from the moral, sense first awakened? What made the human soul feel the necessity of a faith in God, but the apparent incongruity of certain dispensations in this world with the idea of God, with the law written in the heart? Is not the reconciling of these facts or
phænomena
with the divine attributes, one of the purposes of a revealed religion? But even this is not a full statement of the defect complained of in this solution. A difficulty which may be only apparent (like that other of the prosperity of the wicked) is solved by the declaration of its reality! A difficulty grounded on the fact of temporal and outward privations and sufferings, is solved by being infinitely increased, that is, by the assertion of the same principle on the determination of our inward and everlasting weal and woe. That there is nothing in the Christian Faith or in the Canonical Scriptures, when rightly interpreted, that requires such an argument, or sanctions the recourse to it, I believe myself to have proved in the
Aids to Reflection
. For observe that "to solve" has a scientific, and again a religious sense, and that in the latter, a difficulty is satisfactorily solved, as soon as its insolvibility for the human mind is proved and accounted for.
Ib. (Disc. XIV. pp. 500-502.)
Christianity proved by Miracles.