MIRACLES AIs 7 D SPECIAL PROVIDENCES. 13 



the material benefits derived from it, it could not, in 

 my opinion, last a decado. As a purely objective fact, 

 we should soon see that the distribution of natural 

 phenomena is unaffected by the merits or the demerits 

 of men ; that the law of gravitation crushes the simple 

 worshippers of Ottery St. Mary, while singing their 

 hymns, just as surely as if they were engaged in a mid- 

 Dight brawl. The hold of this belief upon the human 

 mind is not due to outward verification, but to the 

 inner warmth, force, and elevation with which it is com- 

 monly associated. It is plain, however, that these 

 feelings may exist under the most various forms. They 

 are not limited to Church of England Protestantism 

 they are not even limited to Christianity. Though 

 less refined, they are certainly not less strong in the heart 

 of the Methodist and the Tyrolese peasant than in the 

 heart of Mr. Mozley. Indeed, those feelings belong to 

 the primal powers of man's nature. A < sceptic ' may 

 have them. They find vent in the battle-cry of the 

 Moslem. They take hue and form in the hunting- 

 grounds of the Ked Indian ; and raise all of them, as 

 they raise the Christian, upon a wave of victory, above 

 the terrors of the grave. 



The character, then, of a miracle, as distinguished 

 from a special providence, is that the former furnishes 

 proof, while in the case of the latter we have only sur- 

 mise. Dissolve the element of doubt, and the alleged 

 fact passes from the one class of the preternatural into 

 the other. In other words, if a special providence 

 could be proved to be a special providence, it would 

 cease to be a special providence and become a miracle. 

 There is not the least cloudiness about Mr. Mozley's 

 meaning here. A special providence is a doubtful 

 miracle. Why, then, not call it so ? The term em- 

 ployed by Mr. Mozley convevs no negative suggestion, 



