ever undetected? And will they never be detected? Can men--But I fink under the weight of objections, and I am obliged to abandon fuppofitions fo contradictory to common sense.—It is scarcely poffible to conceive, that so extraordinary a heroism could have entered into a fingle mind, much less into several, and that it could produce the fame effects, the fame force, conftancy, and union in all. And what appears to me fo improbable, with refpect to fuch a kind of heroifm, would appear to me no lefs fo in regard to the love of glory and renown.

If, on the moft folid grounds, I am convinced that there is a moral order (a); if the judgments I form of mankind are the neceffary refult of that moral order; I cannot admit fuppofitions which have no analogy with that moral order, and which even and in direct oppofition to it,

(a) Vide this Book, Chap. i,

t

CHAP,

upon each other. The fubject in which I
am engaged is as complicated as it is im-
portant.

It may be viewed in various lights; and L
cannot undertake to confider them all; I
have therefore selected those only which are
of most immediate confequence.

The religious annals of almoft every nation are full of apparitions, miracles, prodigies, &c. There is hardly a religious opinion, but what can exhibit miracles, and even martyrs, to fupport it. The human mind delights in what is maryellous; it has + Malionul wrought no innacles in proof of his an mission. The only ruutations that come allested by misadly me those of Mops Murist. Metocks afs sdigind

nosa to the systems wither of Forsafler or Brama &, See his spay o on Miracles.

an innate fondness for what is new and extraordinary. It is captivated with every prodigy. It lends a willing ear to them, and frequently believes them without examination. The mind does not even feem framed for doubting; it is rather addicted to believing; philofophical doubts imply efforts, which, in general, are painful and labo

rious.

These natural difpofitions of the human mind are well calculated to increase philofophical diffidence, refpecting every thing that has the appearance of miracles; and must tend to render the philofopher very cautious in admitting the proofs adduced in fupport of them.

But shall the dreams of the alchymist induce the philofopher to reject the truths, of chymistry? Because multitudes of phyfical and hiftorical works are full of miftaken obfervations and doubtful facts, fhall the attentive philofopher reject all books of physics and history? Or, will he conclude, indiscriminately, against observation and fact? If many religious opinions have refted their support

fupport on miracles, that alone would con→ vince me, that men, in all places and in all ages, have confidered miracles as the moft expreffive language of divinity, and the characteristic feal, by which its meffengers (b) are to be known.

I afterwards

(b) Hence Chrift frequently appeals to this proof, as the most convincing:-The works that I do in my father's name, they bear witness of me.-If I had not done among them works that never man did.-Though ye believe not me, believe the works.-If the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented.

Miracles were, in fact, one of the chief characteristics by which the Jews thought the Meffiah would be made known.-When the Meffiah cometh, will he do greater miracles than this man ?

Should any one pretend, that Chrift himself meant to weaken this ftrong proof, when he said, in express words; There fhall arife falfe Chrifts: fhould he pretend that Chrift meant to intimate, by these words, the little eredit that ought to be given to miracles; he would manifeftly go contrary to all the rules of found criticism: for, if it can be proved by hiftory, that the nation alluded to in this paffage was then much addicted to magic and enchantments; if it can be proved by the hiftory of that nation, that, a fhort time after the coming of Chrift, there

arofe

I afterwards enter into a more minute detail; I compare facts with facts, miracles with miracles; I place teftimony in oppofition to teftimony; and I am ftruck with amazement, when I discover the enormous difference between the miracles attefted to me by the witnesses of whom I have spoken, and the facts alleged in fupport of certain religious opinions.

The first appear to me so superior, both as to their nature, their number, variety, connexion, duration, publicity, useful

arofe falfe prophets, who had recourfe to magical arts to feduce the people; if that feduction was fo much the eafier, because the whole nation then profeffed to expect and wait for the coming of Chrift the Meffiah; it would then appear moft evident, that Chrift, by these words, meant only to forewarn his disciples against the impostures of those false Chrifts, who would have impofed on the credulity of the people, by perfuading them that they were that Chrift, whofe appearance the ancient oracles foretold.

Would a difcreet phyfician incur the imputation of difcrediting medicine, because he warned the unwary public against the seductions of empirics? But, true phyficians are not to be feduced by empirics: and therefore Chrift adds, If it were poffible, they would deceive the very elect.

nefs;