  Setting Protestants and Catholics by the ears over the miracles of later ecclesiastical history was an old game by Hume’s time, and a small industry had grown up on the Protestant side providing criteria for sifting the genuine apostolic miracles from their Catholic counterfeits (Leslie 1697/1815, Douglas 1757, Warfield 1918). Hume’s contemporary critics rose to the challenge and argued vigorously that his descriptions of the alleged “miracles,” Pagan, Catholic, and Jansenist, distorted the historical sources and were hopelessly one sided (Leland 1755: 102 ff, Adams 1767: 74 ff, Campbell 1762/1839: 96 ff, Douglas 1757: 96 ff).