self possesses of the laws of nature which he believes he has thus seen violated.[1]
Granting him, however, the most profound knowledge, the evidence influencing his own mind will be inferior to that which acts upon the mind of the inspired worker of the miracle. If there are more witnesses than one thus qualified, this will to a certain extent augment the evidence, although a large number might not give it a proportional addition of weight.
It would be profane to compare evidence derived directly from the Almighty, which must necessarily be irresistible, with the testimony of man, which must always be carefully weighed by taking into account the state of his knowledge, his prejudices, his interests, and his truthfulness. On the other hand, it would lead to endless confusion, and be destructive to all reasoning on the subject, to apply the same word 'Revelation' to things so different in their nature as—
The immediate act of the Deity.
The impression produced by that act on the mind of the person inspired.
The description of it given by him in the language of the people he addressed.
The record made of his description by those who heard it.
The transmission of this through various languages and people to the present day.
We have now arrived at the highest external evidence man can have—the declaration of inspiration by the prophet, sup-
- ↑ I have adopted in the text that view of the nature of miracles which prevailed many years ago. In 1838, I published, in the "Ninth Bridgewater Treatise," my own views on those important subjects—the nature of miracles and of prophecy. Those opinions have been received and adopted by many of the most profound thinkers of very different religious opinions.
