presumption for the continuance of miracles in the true Church of Christ till the end of the world. This presumption is much heightened by considering that all and every one of those ends for which Almighty God wrought so many miracles under the old law, and for which many were also wrought by Christ and His apostles in the first age of the Gospel, must necessarily occur on numberless occasions in every succeeding age, and very frequently in circumstances which render the aid of miracles much more necessary than it was in those former times in which he actually wrought so many miracles on their account."

XXXVI. Dr Middleton, and every other man who professes himself a Christian, must allow that miracles were wrought in great abundance, not only at the first establishment of the Mosaic institution, but on many different occasions in every period during its existence. They must allow that miracles were wrought in great numbers during the lives of the apostles, and that the Christian religion was first propagated by an extraordinary providence. Mr Brook will also allow, and has indeed fully proved, that the same extraordinary providence continued, and that miracles were wrought in no less abundance during the first three ages of Christianity.

Other Protestant authors, with equal reason, have ascertained the continuance of miracles in the Church of Christ for several succeeding ages. The question then will be, Whether we have reason to conclude that the same extraordinary providence has continued ever since, and will continue to the end of the world? If the probability of an event is to be determined by the likelihood of its happening, and if that thing is allowed to be likely to happen, which has frequently, and in a variety of instances, already come to pass, then it may reason

ably be presumed, that if there were such frequent interpositions of the Deity for the several ends above specified, in every age during the law, and for several ages at the beginning of the Gospel, it is likely that in all succeeding ages the same extraordinary interpositions would from time to time be continued in similar cases, and where the same important ends present themselves.

If to this be added the several promises of Christ, of bestowing the gift of miracles on His faithful followers, the reasons of these promises, the ends proposed, the unlimited terms in which they are conveyed— and, lastly, what we know will undoubtedly happen at the end of the Church in this world,—I think every man of common-sense will readily agree that they amount not only to the greatest probability, but even to a certainty, that the power of working miracles will never be taken from the Church of Christ, but will continue to be exerted by the holy servants of God in every age to the end of the world; and therefore that if a particular miracle in any age be properly attested, it is justly worthy of credit. The nature of this attestation I now proceed to consider.

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CHAPTER XV.

POSITIVE EVIDENCE FOR THE CONTINUATION OF MIRACLES THROUGHOUT ALL PRECEDING AGES DOWN TO THE PRESENT TIMES.

I.

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.

proceed to examine,

This I now