experience, simple and impartial testimony may be sufficient to warrant belief, but even such qualities as these can go but a very small way towards establishing the reality of an occurrence which is opposed to complete induction.(1) It is admitted that the evidence requisite to establish the reality of a supernatural Divine Revelation of doctrines beyond human reason, and comprising in its very essence such stupendous miracles as the Incarnation, Resurrection, and Ascension, must be miraculous. The evidence for the miraculous evidence, which is scarcely less astounding than the contents of the Revelation itself, must, logically, be miraculous also, for it is not a whit more easy to prove the reality of an evidential miracle than of a dogmatic miracle. It is evident that the resurrection of Lazarus, for instance, is as contradictory to complete induction as the resurrection of Jesus. Both the Supernatural Religion, therefore, and its supernatural evidence labour under the fatal disability of being antecedently incredible.
CHAPTER IV. THE AGE OF MIRACLES
Let us now, however, proceed to examine the evidence for the reality of miracles, and to inquire whether they are supported by such an amount of testimony as can in any degree outweigh the reasons which, antecedently, seem to render them incredible. It is undeniable that belief in the miraculous has gradually been dispelled, and that, as a general rule, the only miracles which are now maintained are limited to brief and distant periods of time. Faith in their reality, once so comprehensive, does not, except amongst a certain class, extend beyond the miracles of the New Testament and a few of those of the Old,(1) and the countless myriads of ecclesiastical
and other miracles, for centuries devoutly and implicitly believed, are now commonly repudiated, and have sunk into discredit and contempt. The question is inevitably suggested how so much can be abandoned and the remnant still be upheld.
As an essential part of our inquiry into the value of the evidence for miracles, we must endeavour to ascertain whether those who are said to have witnessed the supposed miraculous occurrences were either competent to appreciate them aright, or likely to report them without exaggeration. For this purpose, we must consider what was known of the order of nature in the age in which miracles are said to have taken place, and what was the intellectual character of the people amongst whom they are reported to have been performed. Nothing is more rare, even amongst intelligent and cultivated men, than accuracy of observation and correctness of report, even in matters of sufficient importance to attract vivid attention, and in which there is no special interest unconsciously to bias the observer. It will scarcely be denied, however, that in persons of fervid imagination, and with a strong natural love of the marvellous, whose minds are not only unrestrained by specific knowledge, but predisposed by superstition towards false conclusions, the probability of inaccuracy and exaggeration is enormously
increased. If we add to this such a disturbing element as religious excitement, inaccuracy, exaggeration, and extravagance are certain to occur. The effect of even one of these influences, religious feeling, in warping the judgment, is admitted by one of the most uncompromising supporters of miracles. "It is doubtless the tendency of religious minds," says Dr. Newman, "to imagine mysteries and wonders where there are none; and much more, where causes of awe really exist, will they unintentionally mis-state, exaggerate, and embellish, when they set themselves to relate what they have witnessed or have heard;" and he adds: "and further, the imagination, as is well known, is a fruitful cause of apparent miracles."(1) We need not offer any evidence that the miracles which we have to examine were witnessed and reported by persons exposed to the effects of the strongest possible religious feeling and excitement, and our attention may, therefore, be more freely directed to the inquiry how far this influence was modified by other circumstances. Did the Jews at the time of Jesus possess such calmness of judgment and sobriety of imagination as to inspire us with any confidence in accounts of marvellous occurrences, unwitnessed except by them, and limited to their time, which contradict all knowledge and all experience? Were their minds sufficiently enlightened and free from superstition to warrant our attaching weight to their report of events of such an astounding nature? and were they themselves sufficiently impressed with the exceptional character of
