nger
than senses, and have not our senses often beguiled us?" Must we not
rather abide by that general induction from the evidence to which our
ordinary experience points us? In other words, ought we not to adhere
to the great principle we have already laid down, that a miracle
is impossible?"

"But, according to this, if we err in that principle, and God were to
work a miracle for the very purpose of convincing us, it would be
impossible for him to attain his purpose."

"I think it would, my friend, I confess; just for the reason that,
since we believe a miracle to be impossible, we must believe it
impossible for even God to work one; and therefore, if we are
mistaken, and it is possible for him to work one, it is still
impossible that he should convince us of it."

"I really know not how to go that length."

"Why not? You acknowledge that your senses have deceived you; you know
that they have deceived others; and it is on that very ground that
you dispose of very many cases of supposed miracles which you are
not willing, or are not able, to resolve otherwise. If I believe, then,
that a miracle is impossible, I must admit that, if I err in that, it
is still impossible for God himself to convince me of it."

Fellowes looked grave, but said nothing.

"And do you know," said Harrington, "I have sometimes thought that
Hume, so far from representing his argument from 'Transubstantiation'
fairly, (there is an obvious fallacy on the very face of it, to which
I do not now allude,) is himself precisely in the condition in
which he represents the believer in miracles?"

Fellowes smiled incredulously. "First, however," said he, "what
is the more notorious fallacy to which you allude?"

"It is so barefaced an assumption, that I am surprised that his acuteness
did not see it; or that, if he saw it, he could have descended to make
a point by appearing not to see it. It has been often pointed out,
and you will recollect it the moment I name it. You know he commences
with the well-known argument of Tillotson against Transubstantiation
and flatters himself that he sees a similar argument in relation to
miracles. Now it certainly requires but a moderate degree of sagacity
to see that the very point in which Tillotson's argument tells, is
that very one in which Hume's is totally unlike it. Tillotson says,
that when it is pretended that the bread and wine which are submitted
to his own senses have been 'transubstantiated into fl