It is to these notions and general definitions, far more than to the
facts themselves, that the arguments of Infidels apply; and from which
they derive their plausibility. Nor is this all. The Infidel imitates
the divine, and adopts the same mode of arguing, namely, by this
substantiation of mere general or collective terms. For instance, Hume's
argument (stated, by the by, before he was born, and far more forcibly,
by Dr. South, who places it in the mouth of Thomas,) [2]--reduce it to
the particular facts in question, and its whole speciousness vanishes. I
am speaking of the particular facts and actions of the Gospel; of those,
and those only. Now that I should be deceived, or the eye-witnesses have
been deceived, under all the circumstances of those miracles, with all
antecedents, accompaniments, and consequents, is quite as contrary to,
that is, unparalleled in my experience, as the return to life of a dead
man.
So again in the second paragraph of page 502, [3] the position is true
or false according to the definition of a miracle. In the narrower sense
of the term, miracle,--that is, a consequent presented to the outward
senses without an adequate antecedent, ejusdem generis,--it is not only
false but detractory from the Christian religion. It is a main, nay, an
indispensable evidence; but it is not the only, no, nor if comparison be
at all allowable, the highest and most efficient; unless, indeed, the
term evidence is itself confined to grounds of conviction offered to the
senses, but then the position is a mere truism.
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