We perceive no virtue or
energy in these things more than in other things of the same kind. They
are merely signs to connect the miracle with its end. The effect we
ascribe simply to the volition of Deity; of whose existence and power,
not to say of whose Presence and agency, we have previous and
independent proof. We have, therefore, all we seek for in the works of
rational agents--a sufficient power and an adequate motive. In a word,
once believe that there is a God, and miracles are not incredible.
Mr. Hume states the ease of miracles to be a contest of opposite
improbabilities, that is to say, a question whether it be more
improbable that the miracle should be true, or the testimony false: and
this I think a fair account of the controversy. But herein I remark a
want of argumentative justice, that, in describing the improbability of
miracles, he suppresses all those circumstances of extenuation, which
result from our knowledge of the existence, power, and disposition of
the Deity; his concern in the creation, the end answered by the miracle,
the importance of that end, and its subserviency to the plan pursued in
the work of nature.
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