n annual exhibition of the liquefaction of the blood
of Saint Januarius at Naples. It is a doubt, likewise, which ought to be
excluded by very special circumstances from those narratives which
relate to the supernatural cure of hypochondriacal and nervous
complaints, and of all diseases which are much affected by the
imagination. The miracles of the second and third century are, usually,
healing the sick and casting out evil spirits, miracles in which there
is room for some error and deception. We hear nothing of causing the
blind to see, the lame to walk, the deaf to hear, the lepers to be
cleansed. (Jortin's Remarks, vol. ii. p. 51.) There are also instances in
Christian writers of reputed miracles, which were natural operations,
though not known to be such at the time; as that of articulate speech
after the loss of a great part of the tongue.

IV. To the same head of objection, nearly, may also be referred accounts
in which the variation of a small circumstance may have transformed some
extraordinary appearance, or some critical coincidence of events, into a
miracle; stories, in a word, which may be resolved into exaggeration. The
miracles of the Gospel can by no possibility be explained away in this
manner. Total fiction will account for anything; but no stretch of
exaggeration that has any parallel in other histories, no force of fancy
upon real circumstances, could produce the narratives which we now have.
The feeding of the five thousand with a few loaves and fishes surpasses
all bounds of exaggeration. The raising of Lazarus, of the widow's son
at Nain, as well as many of the cures which Christ wrought, come not
within the compass of misrepresentation. I mean that it is impossible to
assign any position of circumstances however peculiar, any accidental
effects however extraordinary, any natural singularity, which could
supply an origin or foundation to these accounts.

Having thus enumerated several exceptions which may justly be taken to
relations of miracles, it is necessary, when we read the Scriptures, to
bear in our minds this general remark; that although there be miracles
recorded in the New Testament, which fall within some or other of the
exceptions here assigned, yet that they are united with others, to which
none of the same exceptions extend, and that their credibility stands
upon this union. Thus the visions and revelations which Saint Paul
asserts to have been imparted to him may not, in their sepa