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CHAPTER XV.

POSITIVE EVIDENCE FOR THE

I.

CONTINUATION

OF MIRACLES THROUGHOUT ALL PRECEDING
AGES DOWN TO THE PRESENT TIMES.

THE

'HE result of our observations upon the criterion and continuation of miracles is, that the evidence of testimony is the only natural and proper proof for the existence of miracles to those who were not eyewitnesses of them; and that no metaphysical arguments a priori, can, in the smallest degree, weaken the force of this evidence when the testimony is trustworthy. That the miraculous powers will be continued in the Church of Christ throughout all ages to the end of the world we have the strongest presumptive evidence and there is not the smallest weight in any argument brought to the contrary. If the positive testimony, therefore, be unexceptionable, it is the height of folly to call the existence of miracles in question.

II. Before we examine the nature of this testimony, it will be proper to notice an instance of unfair dealing on this subject in some of the adversaries of the Catholic Church; for we must distinguish three different classes of miracles with respect to the testimony on which they they are founded. First, those which have no other ground than popular report, or mere oral tradition, with

out any proof of their existence from history, authentic testimony, ancient monuments, or the like.

Now, on miracles of this class no stress whatever is laid; for though the mere want of proper evidence is not absolute proof that such miracles never did exist, yet it is a just reason for not appealing to them on the point in question, and accordingly it is never done. But when they have a good moral tendency, serving to illustrate points of religion, or to enforce any practical duty, they are justly used as parables, after the example of our blessed Saviour Himself in the Gospel. And experience teaches those who are conversant with the care of souls, how much a well-timed example or parable of this kind serves to influence the minds of the unlearned, and to render the great truths of religion intelligible to them. Neither can this use of such parables be reasonably objected to; since, besides the example of Jesus Christ who authorises it, we see that nothing is more common, even among those who declaim against them, than to propose moral duties for the instruction of others, by narratives professedly false, by fables, novels, romances, and the like; whereas the examples and parables of which we speak, though not attested by positive proof, may yet have been true and real-and many of them undoubtedly are so. For it is well known that many extraordinary favours done to the saints of God are studiously concealed by them through humility, and though afterwards discovered and published, are not always so properly attested as to carry evidence to posterity. Besides, many things have been fully attested when they happened, though the testimony has by length of time been lost, whilst the memory of the fact has been preserved by oral tradition to after-ages. But whatever may be thought of this, miracles of this

class are entirely set aside when there is question of proving the continuation or existence of miracles in the Church, and only those of the two following classes are regarded.

The second class contains those miracles which are properly attested by judicious historians, or other writers of credit and authority; who either were themselves eyewitnesses of what they relate, or had ample means of knowing the truth, and published their works in such circumstances as render their testimony above suspicion.

The third class contains those miracles which have undergone the rigorous examination of the Church in her process for the canonisation of saints, and have been authentically published to the world as true and incontestable, after such examination.

III. Now, right reason and common justice require that, when the adversaries of the Catholic Church attempt to disprove or ridicule her miracles by examining any particular case, they should select one belonging either to the second or third class. But this justice they seldom do. Nay, we find that two of her most declared modern adversaries, Mr Hume, in his Essay on Miracles, and Dr Campbell, in his Dissertation against that Essay, have not so much as attempted to examine any one particular miracle authentically approved by the Church, belonging either to the second or third class, but have only attacked and ridiculed a mere popular hearsay, and a collection of pretended miracles, the forgery and falsity of which have been detected and exposed by her own pastors. The reason of this conduct will easily be intelligible when we consider the character of miracles of the second and third class, the nature of the testimony, and the solid ground on which they stand. This I now proceed to examine.

IV. In examining miracles of the second class—that is, those which are properly attested by judicious historians of credit and authority, I do not intend to adduce examples in the different ages of the Church, and to point out in each the strength of the testimony on which we receive them. This would lead me to an unreasonable length; neither is it necessary, as it has already been ably done by the learned author of 'The Miraculous Powers of the Church,' &c., in that masterly performance. I shall therefore confine myself to a general view of the nature and circumstances of the testimony, which will fully answer my purpose, and which I chiefly take from the judicious observations of that pious author.

V. First, then, if we consider the characters of those persons who attest the existence of miracles in their own days throughout every age, we shall find them above all suspicion, the holy fathers and chief pastors of the Church, men raised up by Almighty God from time to time as the great luminaries of the Christian world, replenished with a superabundant measure of the divine Spirit, and whose lives were spent in the most perfect exercise of all Christian virtues. The many excellent and justly-admired writings which they left behind them, and which still remain, are unexceptionable proofs of their deep penetration, acute judgment, and extensive learning. The position which many of them held in the Church gave them every opportunity to search into the truth, and their duty required them to use every precaution to prevent their flock being deceived by impostors. We cannot, therefore, doubt either their ability or diligence in investigating the truth, much less can we suspect that they would wilfully deceive by publishing to the world anything as true which they knew to be false.

They were Christians, exemplary Christians, whose whole study was to live up to the perfection of Christian virtue. They well knew that it was absolutely unlawful to deviate from the truth for any cause whatever. They preached this doctrine to their people; they have left it on record in their writings; and whenever occasion offered, they always protested their attachment to the truth in whatever they related.

Thus St Justin Martyr declares that he would rather lose his life than save it by a lie; St Sulpicius Severus, in his life of St Martin, does the same: "I entreat those who shall read it," says he, "that they would believe what I say, and be persuaded that I have written nothing but what is well attested and assured; for I had rather be silent than tell an untruth." St Augustine, also, who relates many remarkable miracles as within his own knowledge, and of which he was an eyewitness, shows his utter abhorrence of all lies in many different parts of his writings, particularly in his book to Consentius, where he says, "All lies, without exception, are to be excluded from the doctrine of religion, and even from every proposition which is uttered concerning that doctrine in the teaching and learning of it. And let it not be imagined that there can possibly be any reason found for telling a lie in such matters; since it is not justifiable to tell a lie about religious doctrines, even for the sake of converting a person more easily by them; for if the fence of truth be once broken down, or even but slightly weakened, everything will be rendered uncertain," c. x.

This doctrine is held and professed by the saints in all ages. Their cause was the cause of truth; they believed themselves, and laboured to impress on others, that to deviate from the known truth, or to propagate a known falsehood, is a crime for which we must account

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