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 We have sought to do this for the Old Testament first, and we now seek to do it for the New. But our attempt has in view those who are incredulous about the Bible and inclined to throw it aside, not those who at present receive it on the grounds supplied either by popular theology or by metaphysical theology. For persons of this kind, what we say neither will have, nor seeks to have, any constraining force at all; only it is rendered necessary by the want of constraining force, for others than themselves, in their own theology. How little constraining force metaphysical dogma has, we all see. And we have shown, too, how the proof from the fulfilment in Jesus Christ of a number of detailed predictions, supposed to have been made with supernatural prescience about him long beforehand, is losing, and seems likely more and more to lose, its constraining force. It is found that the predictions and their fulfilment are not what they are said to be.

Now we come to miracles more specially so called. And we have to see whether the constraining force of this proof, too, must not be admitted to be far less than it used to be, and whether some other source of authority for the Bible is not much to be desired.

3.

That miracles, when fully believed, are felt by men in general to be a source of authority, it is absurd to deny. One may say, indeed: Suppose I could change the pen with which I write this into a penwiper, I should not thus make what I write any the truer or more convincing. That may be so in reality, but the mass of mankind feel differently. In the judgment of the mass of mankind, could I visibly and undeniably change the pen with which I write this into a penwiper, not only would this which I write acquire a claim to be held perfectly true and convincing, but I should