It is in vain to deny the truth of a miracle on the ground that it is impossible, and contravenes the well-established laws of the universe. The power to create, implies the power to suspend; and as the performance of a miracle is the exercise of creative energy, it is just as easy to exercise it in one case as another. All efforts to demonstrate the impossibility of miracles have failed even in the hands of such men as Hume, because men reason on such subjects in a circle. Still it would be strange if there was no way to expose a false miracle, especially where the results claimed from it are calculated to lead men into error. When some unusual and extraordinary event which amounts to a miracle is said to have occurred one hundred years ago, at a time when intelligent and inquisitive minds were around, and no notice is taken of it by them in giving an account of their own times, nor by any one else, it is safe to conclude that it never did take place, and that those who assert it for the first time at the end of the hundred years are engaged in an attempt to impose some fraud on their fellow-men.

From the death of Christ, A.D. 33, to some time near A.D. 140, we claim that no writer of profane or church history makes mention or speaks of the miracles described in the first three Gospels, and not those of the fourth until long afterwards. It is by negative testimony alone that we can arrive at the truth. In the first place, did the great Apostle of the Gentiles perform the miracles that are ascribed to him in the Acts? It is stated that at Lystra he cured a man who had been crippled from his birth by his simple word; he exorcised the evil spirit that was in Lydia; he raised Eutychus, who had fallen from a window; cast from his hand, unhurt, the deadly viper; and such miraculous powers did he possess, "that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them." (Acts xix. 12.)

Paul, in his epistles, does not mention or refer to any of these wonderful things, and does any man suppose, if true, he would fail to make some allusion to them? He neither mentions the miracles ascribed to himself, nor those described in the four Gospels. Perhaps he did not disbelieve in the possibility of miracles, for such belief was common to the age; but to believe them possible, and believe that one has been performed, is another thing. "Truly the signs of an Apostle were wrought among you in all patience, in signs and wonders, and mighty deeds." (2 Cor. xii. 12.) The signs and wonders here spoken of were made to appear to the Corinthians alone, and have no reference to miracles described in the New Testament, nor do we know what they were, for no notice of them is taken in the Acts. In the 18th chapter and 9th verse, he says that he had a vision which told him not to be afraid to speak, and not hold his peace. The "mighty deeds" refers to his works as an Apostle, and the "signs and wonders" rather to the fruits of his preaching than to any display of miraculous power.

Had Paul possessed the power attributed to him in the Acts, it would have been easier for him to have converted the world than to make the few converts he made after the labor of a life. There were those living who in the course of nature might have seen Lazarus, or heard of his resurrection, and had it been in the power of Paul to have cited his case, or any of the miraculous cures claimed for Christ or any of his disciples, the conversion of mankind would have been as rapid as the movements of the earth. Every pagan temple and altar would have been deserted, and their priests have fallen prostrate at the feet of Paul. A few pretended miracles and revelations on the part of Mahomet established his claim to be the prophet of God, and were the means, backed by the scimitar, of fixing the faith of millions. Paul is silent on the subject of the miracles. Barnabas was a companion and fellow-preacher with Paul.

No document extant to-day which relates to the Apostolic age is entitled to more, if as much confidence and credit, as the epistle which bears his name. For some reason, it bears less evidence on its face of fraudulent manipulation than any other writing of that time, and it is this evidence of its purity which excludes it from the list of canonical Gospels this day. It has been referred to by a long list of fathers, commencing with Origen, and coming down to writers of our day, as the genuine production of the companion of the great Apostle. No one, not even the Apostles themselves, had more faith in Christ than he, and it seems to be the burden of his epistle to prove that he was the Saviour who had been foretold by the prophets, and whom the Jews were anxiously expecting. Had Christ, in his ministry among men, done or performed any act out of the course of nature which proved him superior to other men in his power over the laws of nature—anything like command over diseases, sickness, to say nothing of death—Barnabas would not have failed to dwell upon everything of the kind with energy and zeal, because such powers would establish what he aimed to prove: that is, that Christ was the one spoken of by the prophets. But, while he makes the most labored application of the prophecies to Christ, he makes no allusion to any wonderful work he performed while he was on the earth. He has not one word to say on the subject of the miracles ascribed to Christ in the Gospels.

Much may be inferred from the silence of Apollos on the subject of miracles. The intercourse between the Jews at Alexandria and Judea was constant. Nothing of importance could occur in Jerusalem without its being known in a short time on the banks of the Nile. The history of John the Baptist, the works he did at the Jordan, and the manner of his death, were all known to Apollos from some source, before Josephus wrote his history of the Jews; but it seems he had never heard of Christ or any of his wonderful works. (Acts xviii.) After his conversion he taught that Christ was the one expected by the Jews, and he undertook to prove it by the prophecies in the Old Testament. It would have been far easier to establish this by the mention of the one-half the miracles ascribed to Christ in the Gospels than by arguments drawn from prophecy, which were vague, obscure, and doubtful. But he had never heard of the resurrection of Lazarus, nor of the miracles of the loaves and fishes, nor of the wonderful things that happened to the swine in the country of the Gadarenes.

There are now extant, writings which learned men refer to the Apostolic age, which have no value except as they may throw some light on the age in which they were written. We may mention the epistle of Paul to the Laodiceans; the epistles of Paul to Seneca, with Seneca's to Paul, and the Acts Paul and Thecla. In none of these writings is any mention made of the miracles of Paul, or those of the New Testament, and the silence of such works is only of consequence as it shows the universal ignorance of antiquity, or the Apostolic age, on the subject; for it is not to be supposed that those things which were standing themes for discourses and books in the second century, would be unnoticed in the first, if they did exist, as well at one time as the other. How can we account for the silence of the fathers of the church on this subject? Ignatius and Polycarp were so near to the time of Paul and the disciples, and even Christ, that nothing which concerned any one of them was unknown, and if the miracles ascribed to them had been real occurrences, nothing could be more effective in the hands of these fathers for the spread of the religion of Christianity.

But there is not only no mention by any one of them of the miracles, but the Gospels have not yet appeared. Up to the beginning of the first century, there is no mention or reference made in any writing, either to the Gospels, or the miracles they describe. Allusions are made in some cases to the Scriptures, in the most general terms; and as the Old Testament writings were called Scriptures, and there was the Hebrew Gospel of Matthew, and the epistles of Barnabas, James, Peter, and Paul, to which the term Scripture might apply, the reference is of no value in fixing the date of the Gospels. The first distinct and unequivocal notice of the first three Gospels is found in Justin Martyrs Apology; and he, who speaks of them for the first time, dilates on their contents, and refers to Matthew, Mark, and Luke each by name: to Matthew nineteen, to Mark four, and to Luke fourteen times. From this time to the present hour, every book abounds in references to these Gospels.

As yet the Gospel of John had not appeared. What is remarkable in the Gospels, referred to by Justin, who makes a most elaborate disquisition on the prophecies, citing many passages to prove that Christ was a divine person, whose advent had been predicted, he does not make mention of any of his miracles, or of those of any of his disciples. He speaks of Christ's birth from the Virgin Mary, his miraculous conception, and all the leading acts of his life, as described in Matthew and others, but seems to have had no knowledge of the miraculous works he performed.

The silence of Justin on the subject of miracles, and his extended notice of the prophecies, can only be explained by the fact that there was nothing said about them in the Gospels, and that they were inserted at a later day. As the quarrels among Christians in the second century intensified, and as the authority of the church grew to be paramount as we approach the dark ages, no doubt the Gospels underwent a revision, and the miracles were added as a means to excite the awe and command the belief of the Pagan world. The spirit for the creation of miracles commenced in the church before the end of the second century—was encouraged by it, and has been continued down to our own times, and formed the most effective weapon for the conversion of the hordes of the North, and for the final overthrow of the followers of Arius. Each age had its own miracles, in each of which was apportioned the amount of divine energy required to subdue the obstinacy and unbelief to be overcome.

The silence of what are called profane writers on the subject of the miracles is equally unaccountable—if they are to be regarded as real occurrences in history—and none as much so as that of the Jewish historian, Josephus. Of sacerdotal extraction, and of royal descent, Flavius Josephus was born A.D. 37. He was alive in A.D. 96, but the time and manner of his death is unknown. His works comprise a complete history of the Jews, and omit nothing that was worthy of notice. He was a youth of great ability and promise, and says of himself, "When I was a child, and about fourteen years of age, I was commended by all for the love I had for learning, on which account the high priest and principal men of the city came frequently to me together, in order to know my opinion about the accurate understanding of points of law." (Life of Josephus, sec. I.)

Here we have a historian of the right kind, living so near the time that he must have seen and conversed with those who had seen and known Christ and his disciples. How are we to regard his silence? Had Christ been the character which many suppose he was, a teacher endowed beyond all other men, with a divine genius to declare the doctrines which are to govern man in his relations towards the Creator and towards each other, we can well understand why, in A.D. 93, when Josephus wrote the history of the Jews, he failed to notice him. His ministry extended through a period of only one year, at a time when the Jewish people were chafing under the yoke of the Romans, and were preparing for a final struggle with the conquerors. At such a time, the presence of such a person as Christ, who taught men to forgive their enemies, to love their neighbors as themselves, and to cultivate feelings which dispose mankind to peace and charity, would most likely pass unnoticed. If Christ was more than a great teacher—if he were the second person in the Godhead, who condescended to visit the earth to instruct mankind, and while here performed the wonderful works spoken of in the Gospels, then there is no way in which we can account for the silence of the Jewish historian. We are forced to admit that the Son of God, who took up his abode among men to convince and instruct them, failed to make his presence known and felt so as to attract the notice of him who undertook to give a minute account of what happened at the time, and in the country where he preached and taught.

The attempt in the fourth century to force into history, between the regular course of events, a passage intended to break the force of total unconsciousness on the part of Josephus that there was such a person as Christ, to the eye of the critic is infinitely more damaging than complete silence. A quarrel, which led to a sedition, sprang up in Jerusalem, about the use made by Pilate of sacred money, to bring water into the city. "About the same time, also, another sad calamity happened, which put the Jews into disorder." A Roman woman called Paulina, through the connivance of some of the gods of Isis, was seduced by a person of the name of Mundus. (Antiq., book xviii. chap. 3.) Between these two events, is wedged, or forced in, a paragraph which contains all the great historian has to say of Christ, and the events of his life. Twenty-nine lines are taken to tell about the troubles growing out of the misapplication of the sacred money; one hundred and thirty-one about Paulina and her misfortunes, and sixteen are all that the historian requires to inform us of all he knows about Christ. Much better had he said nothing.

If Josephus makes no mention of Christ and his miracles, where must we look? It is in vain to search among the writers of Greece and Rome. Out of the nine reasons given by Dr. Lardner for believing the passage from Josephus in relation to Christ spurious, the first is sufficient: it was never quoted, or referred to, by any writer previous to Eusebius, who wrote in the fourth century.