occasions. How great the critical sagacity which is requisite to enable me to distinguish between pieces that are suppositious, and those which are authentic; to compare objections with their replies, translations with their originals; to judge of the impartiality of witnesses, of their good sense, of their capacity; to know if nothing be suppressed or added to their testimony, if nothing be changed, transposed, or falsified; to obviate the contradictions that remain, to judge what weight we ought to ascribe to the silence of our opponents in regard to facts alleged against them; to discover whether such allegations were known to them; whether they did not disdain them too much to make any reply; whether books were common enough for ours to reach them; or, if we were honest enough to let them have free circulation among us, and to leave their strongest objections in full force.
Again, supposing that all these monuments of faith are acknowledged to be incontestable, we must proceed to examine the proofs of the mission of their authors. It would be necessary for us to be perfectly acquainted with the laws of chance and the doctrine of probabilities, to judge correctly what prediction could not be accomplished without a miracle; to know the genius of the original languages, in order to distinguish what is predictive in these languages and what is only figurative. It would be requisite for us to know what facts are agreeable to the established order of nature, and what are not so; to be able to say how far an artful man may not fascinate the eyes of the simple, and even astonish the most enlightened spectators; to know of what kind a miracle
