But, waiving that argument, it is evident, that whatever becomes of the evidential miracles, Christianity never can dispense with those transcendent miracles which we have called _constituent_,--those which do not so much demonstrate Christianity as _are_ Christianity in a large integral section. Now as to the way in which Hume's argument could apply to these, we shall reserve what we have to say until a subsequent section. Meantime, with respect to the other class, the simply evidential miracles, it is plain, that if ever they should be called for again, then, as to _them_, Hume's argument will be evaded, or not, according to their purpose. If their function regards an individual, it will be no just objection to them that they are incommunicable. If it regards a multitude or a nation, then the same power which utters the miracle can avail for its manifestation before a multitude, as happened in the days of the New Testament, _and then is realized the case_ Beta _of Sect. II_, And if it is still objected, that even in that case there could be no sufficient way of propagating the miracle, with its evidence, to other times or places, the answer must be,-- 1st. That supposing the purpose merely polemic, that purpose is answered without such a propagation. 2dly. That, supposing the purpose, by possibility, an ulterior purpose, stretching into distant ages, even then our modern arts of civilization, printing, &c., give us advantages which place a remote age on a level with the present as to the force of evidence; and that even the defect of _autopsy_ may be compensated by sufficient testimony of a multitude, it is evident that Hume himself felt, by his evasion in the case of the imaginary Elizabethan miracle proposed by himself. RECAPITULATION. Now let us recapitulate the steps we have made before going on to the rest. We have drawn into notice [Sect. II.] the case _Beta_,--overlooked by Hume in his argument, but apparently not overlooked in his consciousness,--the case where a multitude of witnesses overrules the incommunicability attaching to a single witness. 2dly. We have drawn into notice the class of internal miracles,--miracles going on in the inner economy of every Christian's heart; for it is essential to a Christian to allow of prayer. He cannot _be_ a Christian if he should condemn prayer; and prayer cannot hope to produce its object without a miracle. And to such miracles Hume's argument, the argument of incommunicability, is inapplicable. They do not seek to transplant themselves; every man's personal experience in this respect is meant for himself alone.