The last proof of the Christian religion depends on the influence of the Holy Ghost.  Theologians divide the influence of the Holy Ghost into its ordinary and extraordinary modes of operation.  The latter is supposed to be that which inspired the Prophets and Apostles; and the former to be the grace of God, which summarily makes known the truth of His revelation to those whose mind is fitted for its reception by a submissive perusal of His word.  Persons convinced in this manner can do anything but account for their conviction, describe the time at which it happened, or the manner in which it came upon them.  It is supposed to enter the mind by other channels than those of the senses, and therefore professes to be superior to reason founded on their experience.

Admitting, however, the usefulness or possibility of a divine revelation, unless we demolish the foundations of all human knowledge, it is requisite that our reason should previously demonstrate its genuineness; for, before we extinguish the steady ray of reason and common sense, it is fit that we should discover whether we cannot do without their assistance, whether or no there be any other which may suffice to guide us through the labyrinth of life (See Locke’s “Essay on the Human Understanding”, book 4 chapter 19, on Enthusiasm.):  for, if a man is to be inspired upon all occasions, if he is to be sure of a thing because he is sure, if the ordinary operations of the Spirit are not to be considered very extraordinary modes of demonstration, if enthusiasm is to usurp the place of proof, and madness that of sanity, all reasoning is superfluous.  The Mahometan dies fighting for his prophet, the Indian immolates himself at the chariot-wheels of Brahma, the Hottentot worships an insect, the Negro a bunch of feathers, the Mexican sacrifices human victims!  Their degree of conviction must certainly be very strong:  it cannot arise from reasoning, it must from feelings, the reward of their prayers.  If each of these should affirm, in opposition to the strongest possible arguments, that inspiration carried internal evidence, I fear their inspired brethren, the orthodox missionaries, would be so uncharitable as to pronounce them obstinate.

Miracles cannot be received as testimonies of a disputed fact, because all human testimony has ever been insufficient to establish the possibility of miracles.  That which is incapable of proof itself is no proof of anything else.  Prophecy has also been rejected by the test of reason.  Those, then, who have been actually inspired are the only true believers in the Christian religion.

Mox numine viso
Virgineei tumuere sinus, innuptaque mater
Arcano stupuit compleri viscera partu,
Auctorem paritura suum.  Mortalia corda
Artificem texere poli, latuitque sub uno
Pectore, qui totum late complectitur orbem.—­Claudian, “Carmen Paschale”.

Does not so monstrous and disgusting an absurdity carry its own infamy and refutation with itself?