merit or criminality. The system which assumes a false criterion of moral virtue, must be as pernicious as it is absurd. Above all, it cannot be divine, as it is impossible that the Creator of the human mind should be ignorant of its primary powers.
The degree of evidence afforded by miracles and prophecies in favour of the Christian Religion is lastly to be considered.
Evidence of a more imposing and irresistible nature is required in proportion to the remoteness of any event from the sphere of our experience. Every case of miracles is a contest of opposite improbabilities, whether it is more contrary to experience that a miracle should be true, or that the story on which it is supported should be false: whether the immutable[1] laws of this harmonious world should have undergone violation, or that some obscure Greeks and Jews should have conspired to fabricate a tale of wonder.
The actual appearance of a departed spirit would be a circumstance truly unusual and portentous; but the accumulated testimony of twelve old women that a spirit had appeared is neither unprecedented nor miraculous.
It seems less credible that the God whose immensity is uncircumscribed by space, should have committed adultery with a carpenter's wife, than that some bold knaves or insane dupes had deceived the credulous multitude.[2] We have perpetual and mournful experience of the latter: the former is yet under dispute. History affords us
