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Now, therefore, having made this distinction, we may observe, that the first class of miracles was occasional and polemic: it was meant to meet a special hostility incident to the birth-struggles of a new religion, and a religion which, for the very reason that it was true, stood opposed to the spirit of the world; of a religion which, in its first stage, had to fight against a civil power in absolute possession of the civilized earth, and backed by seventy legions. This being settled, it follows, that if Hume’s argument were applicable in its whole strength to the evidential miracles, no result of any importance could follow. It is clear that a Christianized earth never can want polemic miracles again; polemic miracles were wanted for a transitional state, but such a state cannot return. Polemic miracles were wanted for a state of conflict with a dominant idolatry, It was Christianity militant, and militant with childlike arms, against Paganism triumphant. But Christianity, in league with civilization, and resting on the powers of this earth allied with her own, never again can speak to idolatrous man except from a station of infinite superiority. If, therefore, these evidential miracles are incommunicable as respects their proofs to after generations, neither are they wanted.

Still it will be urged–Were not the miracles meant for purposes ulterior to the transitional state? Were they not meant equally for the polemic purpose of confuting hostility at the moment, and of propping the faith of Christians in all after ages? The growing opinion amongst reflecting Christians is, that they were not: that the evidential miracles accomplished their whole purpose in their own age. Something of supernatural agency, visibly displayed, was wanted for the first establishment of a new faith. But, once established, it was a false faith only that could need this external support. Christianity could not unroot itself now, though every trace of evidential miracle should have vanished. Being a true religion, once rooted in man’s knowledge and man’s heart, it is self-sustained; it never could be eradicated.

But, waiving that argument, it is evident, that whatever becomes of the evidential miracles, Christianity never can dispense with those transcendent miracles which we have called constituent,–those which do not so much demonstrate Christianity as are Christianity in a large integral section. Now as to the way in which Hume’s argument could apply to these, we shall reserve what we have to say until a subsequent section. Meantime, with respect to the other class, the simply evidential miracles, it is plain, that if ever they should be called for again, then, as to them, Hume’s argument will be evaded, or not, according to their purpose. If their function regards an individual, it will be no just objection to them that they are incommunicable. If it regards a multitude or a nation, then the same power which utters the miracle can avail for its manifestation before a multitude, as happened in the days of the New Testament, and then is realized the case Beta of Sect. II, And if it is still objected, that even in that case there could be no sufficient way of propagating the miracle, with its evidence, to other times or places, the answer must be,–

1st. That supposing the purpose merely polemic, that purpose is answered without such a propagation.

2dly. That, supposing the purpose, by possibility, an ulterior purpose, stretching into distant ages, even then our modern arts of civilization, printing, etc., give us advantages which place a remote age on a level with the present as to the force of evidence; and that even the defect of autopsy may be compensated by sufficient testimony of a multitude, it is evident that Hume himself felt, by his evasion in the case of the imaginary Elizabethan miracle proposed by himself.

RECAPITULATION.

Now let us recapitulate the steps we have made before going on to the rest.

We have drawn into notice [Sect. II.] the case Beta,–overlooked by Hume in his argument, but apparently not overlooked in his consciousness,–the case where a multitude of witnesses overrules the incommunicability attaching to a single witness.