than the wise saws which Poor Richard says. Take, for
instance, one of the first and most important of the Bible
moralities--the sacredness of marriage--which is wholly based upon a
narrative of events utterly unparalleled; and, if judged by the usual
course of nature, perfectly incredible. The original difference in the
formation of man and woman, and God's making at first one man and one
woman, and joining them together with his blessing, constitute the
reasons, and consecrate the pledge of marriage. "_For this cause shall a
man leave his father and mother_--although the claims of the parental
relation are very strong--_and cleave to his wife_--with whom it may be
he has but a few weeks' acquaintance--_and they two shall be one flesh_.
_What therefore God hath joined together let no man put asunder._" But
if the cause had no existence, save in the brain of some antediluvian
novel-writer, and God did not so unite them, the consequence is only a
notion also, and any man may leave his wife whenever he likes.

By far the most incredible narrative in the Bible is contained in the
first verse: "_In the beginning God created the heavens and the earth._"
All the other miracles recorded in it sink into familiarity compared
with this stupendous display of the supernatural. To the believer of
this first great miracle none of its subsequent narratives can seem
incredible. But it is precisely upon this unexampled and incredible
narrative that the whole structure of Bible morality is built. If this
extraordinary narrative be rejected as false, all the moral precepts of
the Bible are not worth a feather. The morality of the Bible, then,
stands or falls with its history of God's supernatural works among men.

It has been argued, that no amount of testimony can authenticate
accounts of miracles; since a miracle, being a violation of the laws of
nature, is contradicted by an unalterable experience, but only supported
by fallible human testimony.

But every step of this sophism is in error. A miracle can not be proven
to be any more a violation of the laws of nature, than the existence of
the nature regulated by laws. It may be more unusual, but not more
supernatural. The restoration of life to a dead man is no greater
violation of the laws of nature than the first bestowal of life on dead
matter. Were the resurrections as common as childbirths nobody would
consider them violations of the laws of nature.

Moreover, our knowledge of