We may add to what has been observed of the distinction which we are considering, that, where miracles are alleged merely in affirmance of a prior opinion, they who believe the doctrine may sometimes propagate a belief of the miracles which they do not themselves entertain.  This is the case of what are called pious frauds; but it is a case, I apprehend, which takes place solely in support of a persuasion already established.  At least it does not hold of the apostolical history.  If the apostles did not believe the miracles, they did not believe the religion; and without this belief, where was the piety, what place was there for anything which could bear the name or colour of piety, in publishing and attesting miracles in its behalf?  If it be said that many promote the belief of revelation, and of any accounts which favour that belief, because they think them, whether well or ill founded, of public and political utility; I answer, that if a character exist which can with less justice than another be ascribed to the founders of the Christian religion, it is that of politicians, or of men capable of entertaining political views.  The truth is, that there is no assignable character which will account for the conduct of the apostles, supposing their story to be false.  If bad men, what could have induced them to take such pains to promote virtue?  If good men, they would not have gone about the country with a string of lies in their mouths.

In appreciating the credit of any miraculous story, these are distinctions which relate to the evidence.  There are other distinctions, of great moment in the question, which relate to the miracles themselves.  Of which latter kind the following ought carefully to be retained.

I. It is not necessary to admit as a miracle what can be resolved into a false perception.  Of this nature was the demon of Socrates; the visions of Saint Anthony, and of many others; the vision which Lord Herbert of Cherbury describes himself to have seen; Colonel Gardiner’s vision, as related in his life, written by Dr. Doddridge.  All these may be accounted for by a momentary insanity; for the characteristic symptom of human madness is the rising up in the mind of images not distinguishable by the patient from impressions upon the senses. (Batty on Lunacy.) The cases, however, in which the possibility of this delusion exists are divided from the cases in which it does not exist by many, and those not obscure marks.  They are, for the most part, cases of visions or voices.  The object is hardly ever touched.  The vision submits not to be handled.  One sense does not confirm another.  They are likewise almost always cases of a solitary witness.  It is in the highest degree improbable, and I know not, indeed, whether it hath ever been the fact, that the same derangement of the mental organs should seize different persons at the same time; a derangement, I mean, so much the same, as to represent to their imagination the same objects.  Lastly, these are