alter the course of nature, either by his own direct and immediate operation, or through the instrumentality of some subordinate intelligent being or beings, whom He qualifies and then employs for the furtherance of the special object which he has in view.

We may here also remark, that a thing may be miraculous in the manner in which it is effected, or takes place, which is not so absolutely, or in itself: as for instance, the effecting of a cure is not in itself, and necessarily, miraculous; but the effecting of a cure by a mere touch, by the simple utterance of a word, or without the application of any means which have a natural tendency to produce such a cure, undoubtedly is so.

We must likewise bear in mind, that a miracle is a sensible effect, as we have already intimated; that is, -it must be clearly perceptible to some one, or to several of the senses with which we are endued, that an event has occurred which is out of, and beyond the known ordinary course of nature; otherwise such an event, however extraordinary in itself, is, so far at least as we are concerned, no miracle at all.

2. Let it be observed in the next place, that miracles are by no means incredible. If they were, this could only proceed from one or other of the following causes; either that they are decidedly impossible, or that they are in the highest degree improbable. As to the supposition of their being impossible, it may be quite sufficient to observe, that with God nothing is impossible which does not involve a contradiction; and that to Him, directly or indirectly, all miracles are to

be referred. He cannot indeed deny himself, which he would do, were he to accomplish any thing inconsistent with his essential and unchangeable attributes. It is not, however, inconsistent with those attributes, or in any sense impossible, that God who appointed the course of nature-on whom that course is momentarily dependent-and who might have appointed any other course which his wisdom should have suggested instead of that which he has ordained—it is not inconsistent or impossible that God should suspend or supersede his own laws, whenever he may be pleased so to do; or that he should cause his general hidden law so to operate on certain occasions, as to produce effects differing from those which result from his apparent ordinary arrangement. As God too is omnipotent and sovereign, he can perform things out of the ordinary course of nature, either by his own direct agency, or by instruments fitted and appointed for such a purpose. Every thing, however, of this kind, must be ultimately referred to HIM, according to whose will alone it can take place.

Again. As it is not impossible that miracles should be performed, so neither is it highly improbable. If we believe God to be all-wise, we may rest assured that he ever acts with reference to some proper end-some object worthy of himself; and that where he deems it expedient to use means for the attainment of such an object, he will employ those which are best adapted to the purpose. If, therefore, any end or object can be supposed which is worthy of such special interposition, instead of being

improbable at all, it is on the contrary highly probable, that God should vary from the ordinary course of nature, or, in other words, of his superintending Providence. If then he would draw the attention of his rational creatures in this world of ours in an especial manner to himself, it is reasonable to suppose that he might adopt some such method as this: for though the general course of his Providence is indeed wonderful, as are all the works of his creative power, yet in consequence of that course having become familiar through long use, it does not so readily arrest the attention as it might otherwise do. But should events be manifested which would at once appear not only to be extraordinary, but such as nature in her ordinary known operations would never produce, then it is reasonable to suppose mankind would be ready to exclaim, "This is the finger of God," and would be prepared to listen to what he might have to communicate in connection with such events.

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Now, not to mention the sufficient causes which there were for those miraculous interpositions which are recorded in the Old Testament, as particularly connected with the history of the patriarchs, and of the children of Israel; it is a fact too notorious to need elaborate proof, that at the time of our Saviour's appearing in the world, mankind had awfully forgotten God. It was not therefore improbable, but on the contrary there was much ground to expect, that he would specially interpose in such a manner as might be calculated to call back their

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wandering thoughts to himself, even if he had no high and exalted object in view, in reference to the ultimate felicity of mankind, by teaching them the necessity, and the way, of obtaining eternal salvation. That he had such an object, however, we are fully apprized in the records of his holy Word.

3. But if miraculous interposition be neither impossible, nor highly improbable, it may be interesting and important to determine on what grounds credit is to be actually given to any particular alleged miracles. If we ourselves had personally witnessed such miracles, and that too repeatedly and palpably, our own senses would have afforded us evidence convincing and complete. But since this is not the case, we are nevertheless bound to rely on satisfactory testimony conveyed to us from those who have witnessed them. On this point I shall only remark, in the first place, that in order that testimony may be satisfactory, the thing testified must itself be credible, that is, it must not involve a contradiction, and it must be worthy of God: and, in the next place, that the witnesses must be competent, and that to their competency the following particulars are requisite; namely, that they be sufficient in number, reputable in character, free from the influence of prejudice on the one hand, and of personal advantage or individual interest on the other, as well as unexceptionable in some other respects to which we shall have occasion presently to refer.

4. We may observe then, once more, that there actually are certain miracles on record, which are

entitled from the evidence by which they are supported, to the fullest credit. Such are those of which we read in the Old Testament, as having been performed in the patriarchal and Mosaic ages, and at successive periods in the history of the Jewish nation. Omitting, however, the consideration of these-not because they are either uninteresting or unimportant-but because they do not come within the limits of our prescribed plan, we shall direct our attention to others which are in the highest degree entitled to our serious regard, We proceed then to remark,

II. ON THOSE OF OUR LORD IN PARTICular. 1. In the first place, then, we may observe respecting them collectively, that they were performed for the most important purpose; namely, to prove his own character, and to establish his Divine Mission. With this view he himself appealed to them, and especially on one memorable occasion, of which the following account is given us by St. Luke: "And John calling unto him two of his disciples, sent them to Jesus, saying, Art thou he that should come? or look we for another? When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another? And in the same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight. Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk,