Of course the paradoxers do not persuade any persons who know their subjects and so these Scribes and Pharisees reject the Messiah. We must suppose that the makers of this comparison are Christians: for if they thought the Messiah an enthusiast or an impostor, they would be absurd in comparing those who reject what they take for truth with others who once rejected what they take for falsehood. And if Christians, they are both irreverent and blind to all analogy. The Messiah, with His Divine mission proved by miracles which all might see who chose to look, is degraded into a prototype of James Laurie, ingeniously astronomising upon ignorant geometry and false logic, and comparing to blockheads those who expose his nonsense. Their comparison is as foolish as—supposing them Christians—it is profane: but, like errors in general, its other end points to truth. There were Pseudochrists and Antichrists; and a Concordance would find the real forerunners of all the paradoxers. But they are not so clever as the old false prophets: there are none of whom we should be inclined to say that, if it were possible, they would deceive the very educated. Not an Egyptian among them all can make uproar enough to collect four thousand men that are murderers—of common sense— to lead out into the wilderness. Nothing, says the motto of this work, is so difficult to destroy as the errors and false facts propagated by illustrious men whose words have authority. I deny it altogether. There are things much more difficult to destroy: it is much more difficult to destroy the truths and real facts supported by such men. And again, it is much more difficult to prevent men of no authority from setting up false pretensions; and it is much more difficult to destroy assertions of fancy speculation. Many an error of thought and learning has fallen before a gradual growth of thoughtful and learned opposition. But such things as the quadrature of the circle, &c., are never put down. And why? Because thought can influence thought, but thought cannot influence self-conceit: learning can annihilate learning: but learning cannot annihilate ignorance. A sword may cut through an iron bar; and the severed ends will not reunite: let it go through the air, and the yielding substance is whole again in a moment.
Miracles versus Nature: being an application of certain propositions in the theory of chances to the Christian miracles. By Protimalethes. Cambridge, 1847, 8vo.
The theory, as may be supposed, is carried further than most students of the subject would hold defensible.
