for the picturesque and artistic, the essence of the miracle would have remained the same. There is one point, however, regarding which it may be well to make a few remarks. Whilst a vast number of miracles are ascribed to direct personal action of saints, many more are attributed to their relics. Now this is no exclusive characteristic of later miracles, but Christianity itself shares it with still earlier times. The case in which a dead body which touched the bones of Elisha was restored to life will occur to every one. "And it came to pass, as they were burying a man, that, behold, they spied a band of Moabites; and they cast the man into the sepulchre of Elisha: and when the man was let down, and touched the bones of Elisha, he revived, and stood up on his feet."(1) The mantle of Elijah smiting asunder the waters before Elisha may be cited as another instance.(2) The woman who touches the hem of the garment of Jesus in the crowd is made whole,(3) and all the sick and "possessed" of the country are represented as being healed by touching Jesus, or even the mere hem of his garment.(4) It was supposed that the shadow of Peter falling on the sick as he passed had a curative effect,(5) and it is very positively stated: "And God wrought miracles of no common kind by the hands of Paul; so that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them." (6)
The argument which assumes an enormous distinction
between Gospel and other miracles betrays the prevalent scepticism, even in the Church, of all miracles except those which it is considered an article of faith to maintain. If we inquire how those think who are more logical and thorough in their belief in the supernatural, we find the distinction denied. "The question," says Dr. Newman, "has hitherto been argued on the admission, that a distinct line can be drawn in point of character and circumstances, between the miracles of Scripture and those of Church history; but this is by no means the case. It is true, indeed, that the miracles of Scripture, viewed as a whole, recommend themselves to our reason, and claim our veneration beyond all others, by a peculiar dignity and beauty; but still it is only as a whole that they make this impression upon us. Some of them, on the contrary, fall short of the attributes which attach to them in general; nay, are inferior in these respects to certain ecclesiastical miracles, and are received only on the credit of the system of which they form part. Again, specimens are not wanting in the history of the Church, of miracles as awful in their character, and as momentous in their effects, as those which are recorded in Scripture."(1) Now here is one able and thorough supporter of miracles denying the enormous distinction between those of the Gospel and those of human history, which another admits to be essential to the former as evidence of a revelation.
Dr. Mozley, however, meets such a difficulty by asserting that there would be no disadvantage to the Gospel miracles, and no doubt regarding them involved, if for some later miracles there was evidence as strong as for those of the Gospel. "All the result would be," he says,
"that we should admit these miracles over and above the Gospel ones."(1) He denies the equality of the evidence, however, in any case. "Between the evidence, then, upon which the Gospel miracles stand, and that for later miracles we see a broad distinction arising, not to mention again the nature and type of the Gospel miracles themselves—from the contemporaneous date of the testimony to them, the character of the witnesses, the probation of the testimony; especially when we contrast with these points the false doctrine and audacious fraud which rose up in later ages, and in connection with which so large a portion of the later miracles of Christianity made their appearance."(2) We consider the point touching the type of the Gospel miracles disposed of, and we may, therefore, confine ourselves to the rest of this argument. If we look for any external evidence of the miracles of Jesus in any marked effect produced by them at the time they are said to have occurred, we find anything but confirmation of the statements of the Gospels. It is a notorious fact that, in spite of these miracles, very few of the Jews amongst whom they were performed believed in Jesus, and that Christianity made its chief converts not where the supposed miracles took place, but where an account of them was alone given by enthusiastic missionaries. Such astounding exhibitions of power as raising the dead, giving sight to the blind, walking on the sea, changing water into wine, and indefinitely multiplying a few loaves and fishes, not only did not make any impression on the Jews themselves, but were never heard of out of Palestine until long after the events are said to have occurred, when the narrative of them was slowly disseminated by Christian teachers and writers.
Dr. Mozley refers to the contemporary testimony "for certain great and cardinal Gospel miracles which, if granted, clear away all antecedent objection to the reception of the rest," and he says: "That the first promulgators of Christianity asserted, as a fact which had come under the cognizance of their senses, the Resurrection of our Lord from the dead, is as certain as anything in history."(1) What they really did assert, so far from being so certain as Dr. Mozley states, must, as we shall hereafter see, be considered matter of the greatest doubt. But if the general statement be taken that the Resurrection, for instance, was promulgated as a fact which the early preachers of Christianity themselves believed to have taken place, the evidence does not in that case present the broad distinction he asserts. The miracles recounted by St Athanasius and St. Augustine, for example, were likewise proclaimed with equal clearness, and even greater promptitude and publicity at the very spot where many of them were said to have been performed, and the details were much more immediately reduced to writing. The mere assertion in neither case goes for much as evidence, but the fact is that we have absolutely no contemporaneous testimony at all as to what the first promulgators of Christianity actually asserted, or as to the real grounds upon which they made such assertions. We shall presently enter upon a thorough examination of the testimony for the Gospel narratives, their authorship and authenticity, but we may here be permitted, so far to anticipate, as to remark that, applied to documentary evidence, Dr. Mozley's reasoning from the contemporaneous date of the testimony, and the character of
