t of the miracles alleged to have been performed by
Christians, in the second and third century of its era, want this
confirmation. It constitutes indeed a line of partition between the
origin and the progress of Christianity. Frauds and fallacies might mix
themselves with the progress, which could not possibly take place in the
commencement of the religion; at least, according to any laws of human
conduct that we are acquainted with. What should suggest to the first
propagators of Christianity, especially to fishermen, tax-gatherers, and
husbandmen, such a thought as that of changing the religion of the
world; what could bear them through the difficulties in which the
attempt engaged them; what could procure any degree of success to the
attempt? are questions which apply, with great force, to the setting out
of the institution--with less, to every future stage of it.

To hear some men talk, one would suppose the setting up a religion by
miracles to be a thing of every day's experience: whereas the whole
current of history is against it. Hath any founder of a new sect amongst
Christians pretended to miraculous powers, and succeeded by his
pretensions? "Were these powers claimed or exercised by the founders of
the sects of the Waldenses and Albigenses? Did Wickliffe in England
pretend to it? Did Huss or Jerome in Bohemia? Did Luther in Germany,
Zuinglius in Switzerland, Calvin in France, or any of the reformers
advance this plea?" (Campbell on Miracles, p. 120, ed. 1766.) The French
prophets, in the beginning of the present century, (the eighteenth)
ventured to allege miraculous evidence, and immediately ruined their
cause by their temerity. "Concerning the religion of ancient Rome, of
Turkey, of Siam, of China, a single miracle cannot be named that was
ever offered as a test of any of those religions before their
establishment." (Adams on Mir. p. 75.)

We may add to what has been observed of the distinction which we are
considering, that, where miracles are alleged merely in affirmance of a
prior opinion, they who believe the doctrine may sometimes propagate a
belief of the miracles which they do not themselves entertain. This is
the case of what are called pious frauds; but it is a case, I apprehend,
which takes place solely in support of a persuasion already established.
At least it does not hold of the apostolical history. If the apostles
did not believe the miracles, they did not believe the religion; and
without t