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that their existence is evident, from the testimony of the fathers, which is attended with every circumstance to render it undoubted.

But as he thinks that Popery would be established if miracles were allowed after the third age, he endeavours to show that the miracles of the after ages were all of this incredible nature, either in themselves or in their circumstances; and therefore not to be believed upon any human testimony whatever. Those who believe in the continuation of miracles to the end of the fourth century, act in the same manner. They see no such incredibility in the miracles of the fourth age, as appeared to Mr Brook, which could not with equal reason be urged against those of the former three. It is plain to them that the human testimony by which they are supported is, in every respect, equivalent to that on which Mr Brook admits those of the first three centuries, which, therefore, they affirm, cannot be rejected, without falling into the same shocking consequences which he so justly imputes to Dr Middleton's system, and thus they admit the miracles of the fourth age upon the very same principles, and for the same reason, that Mr Brook admits those of the preceding ages. But as it does not suit their purpose to allow miracles after the fourth century, they reject those of the fifth and succeeding ages, exactly as Mr Brook rejects those of the fourth.

Those who allow the continuation of miracles to the end of the fifth or sixth centuries, proceed in the same manner, both in admitting them to those periods, and in rejecting them entirely after. It now remains, therefore, to be shown, that the same arguments used to prove a continuation of miracles to the periods assigned by each of these systems, have equal strength to prove that continuation down to this present day; and that the

pretended incredibility of the miracles in after ages is as groundless in itself, and as insufficient to invalidate the force of the testimony for them, as it is against those of any of the first ages, or even against those of the Scripture itself.

85

I.

CHAPTER XIII.

REASONS AGAINST THE CONTINUATION OF
MIRACLES EXAMINED.

So is human te

O convincing is human testimony, when the witnesses have a thorough knowledge of the facts, and are persons of known integrity, that no one would seriously call it in question; and if this testimony be attended with the corroborating circumstances mentioned by Mr Brook in the preceding chapter, it gives as full and invincible evidence of the facts attested as we have in the sciences from the strictest demonstration. This is acknowledged in the ordinary affairs of life, and is allowed even in proof of miracles by all the Protestant adversaries of Dr Middleton's system, to be as thorough evidence as a reasonable man can demand, or the nature of things will admit. But these gentlemen were well aware that in the Catholic Church perfect testimony can be produced for the continuation of miracles in every age even to the present time, and generally attended also with all or most of the corroborating circumstances abovementioned. They were obliged therefore to find some restrictive argument wherewith to diminish the force of such testimony when it told against them, and to show why the miracles said to have happened after their assumed periods should not be believed, even though attested by the most perfect human testimony.

The argument which they have chosen for this purpose has indeed a formidable appearance, and at first sight may seem to be unanswerable. It is no less than the natural incredibility of the facts attested; and what possible force of human testimony can persuade us of a thing which is in itself incredible? "The present question," says Dr Middleton, "concerning the miraculous powers of the primitive Church, depends on the joint credibility of the facts pretended to have been produced by these powers, and of the witnesses who attest them. If either part be infirm, their credit must sink in proportion; and, if the facts especially be incredible, must of course fall to the ground; because no force of testimony can alter the nature of things.”—Pref., p. x.

Mr Brook readily agrees to this assertion, adopts it as a first principle in the present question, and, whilst he admits and defends the invincible force of testimony in commanding our assent even to miracles, he makes this the single exception: “Our belief," says he, “of past matters of fact, whether ordinary or extraordinary, against which there lies no reasonable exception from the nature of things, rests entirely upon testimony." And a little after, "Whatever evidence," says he, "is fair and reasonable in common historical facts, will likewise be fair and reasonable in facts of an extraordinary and miraculous kind, if the nature and circumstances of these facts are such as not to render them liable to any material objection."-Brook's Examin., chap. iv.

It is upon this ground, as we have seen above, that Dr Middleton rejects all miracles whatever that rest only upon human testimony, and admits none but those contained in the Word of God; and it is upon this ground precisely that the Doctor's adversaries reject all miracles recorded to have happened after the respective

periods which they are pleased to assign for the duration of miracles in the Church. Their whole reasoning is reduced to these two points, that the miracles recorded before the time assigned by them for their cessation, were by no means incredible or improbable; and this they endeavour to show against Dr Middleton in defence of Christianity; but that all miracles said to have happened after the period which they fix, were absolutely incredible, and therefore not to be believed, however supported by human testimony; and this they maintain against Catholics.

Mr Brook is particularly earnest in displaying this argument, and has collected all that can be said in defence of it. It is necessary, therefore, to examine him attentively, in order to see the real worth of this boasted argument, upon which the issue of this important question in a great measure depends. For if it is found to be of sterling value, and the miracles of after ages are shown to be absolutely incredible, Catholics must give up the cause, and yield the victory to their adversaries; but if it can be proved absolutely inconsistent both with common sense and Christianity, then the perpetual duration of the miraculous powers in the Catholic Church will shine forth in full lustre, and the authority of the testimony. on which it is supported must command our ready acqui

escence.

II. The first thing to be remarked in this argument from the incredibility of the facts attested, is that it proceeds upon a supposition contradicted by common sense, and which is in itself a palpable absurdity. Here the precise point in question is this, "Whether or not a fact absolutely incredible in itself can possibly be believed, when attested by witnesses who are acknowledged to be competent judges of the truth, and people of known

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