impossibility of their having had a natural origin, there could be
little room for doubt. On the contrary, the recorded miracles are,
in the first place, generally such as it would have been extremely
difficult to verify as matters of fact, and in the next place, are
hardly ever beyond the possibility of having been brought about by
human means or by the spontaneous agencies of nature." [38:2]

It is to substantiate the statements made here, and, in fact, to
confirm the philosophical conclusion by the historical proof, that I
enter into an examination of the four Gospels, as the chief witnesses
for miracles. To those who have already ascertained the frivolous
nature of that testimony it may, no doubt, seem useless labour to
examine it in detail; but it is scarcely conceivable that an
ecclesiastic who professes to base his faith upon those records should
represent such a process as useless. In endeavouring to place me on the
forks of a dilemma, in fact, Dr. Lightfoot has betrayed that he
altogether fails to appreciate the question at issue, or to comprehend
the position of miracles in relation to philosophical and historical
enquiry. Instead of being "altogether superfluous," my examination of
witnesses, in the second and third parts, has more correctly been
represented by able critics as incomplete, from the omission of the
remaining documents of the New Testament. I foresaw, and myself to some
degree admitted, the justice of this argument; [39:1] but my work being
already bulky enough, I reserved to another volume the completion of
the enquiry.

I cannot close this article without expressing my regret that so much
which is personal and unworthy has been introduced into the discussion
of a great and profoundly important subject. Dr. Lightfoot is too able
and too earnest a man not to recognise that no occasional errors or