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liability of any other non-habitual events — the mere number of 
chances a priori against its occurrence,— an improbability 
which entirely vanishes on the production of any ordinarily 
credible testimony. Stated more cautiously, the miracle is 
lanked with events new and strange, wonders inexplicable and 
improbable, alike after their occurrence as before, and there- 
fore requiring more than ordinary evidence on its behalf, but 
still involving nothing intrinsically incredible. Others, again, 
attack the scientific premiss on the ground that the laws and 
causes referred to are purely hypothetical, mere possible ex- 
planations which Science has devised, which may, however, 
just as likely be erroneous, and on which it is illogical, there- 
fore, to build any argument of moment. How do we know that 
there may not be other and truer explanations, equally accordant 
with natural phenomena, and not inconsistent with miracles ? 
Then, Secondly, there are those who admit the scientific 
premiss, but deny the inference; who admit that Nature is 
uniform and subject to law, but deny that miracles are there- 
fore incredible ; for, say they, miracles have to do with some- 
thing which is beyond and above physical nature, — the soul of 
man. Man, it is argued, has put himself out of harmony with 
Nature ; his free-will, acting in opposition to the will of God, 
has produced discord and rebellion where jvas meant to be 
concord and subjection; and the course of Nature being thus 
disturbed in its relation to man, it is plainly by no means im- 
piobable, but rather probable, that in God's dealings with 
man He should find' it necessary to modify that course in 
other respects also. . In particular, it is urged, man has by 
this evil action of his free-will put himself out of communion 
with God, to a great extent silenced the revelation of God 
existing m his own conscience, and blinded his eyes to that 
discoverable in Nature. For his recovery and reformation 
there is needed, therefore, other and clearer revelation than 
these two, to which his attention shall be attracted, and his 
submission secured, by evidence of God's action and presence 
other than that existent in Nature or himself ; in a word, by 
miracles. . However incredible, then, a miracle may be, viewed 
merely in itself, as a part of the course of Nature; it is per- 
fectly credible, nay, probable, when viewed in connection with 
its purpose, as having respect to one who is out of harmony 
with Nature, and whom the uniformity of Nature has ceased to 
affect as an evidence of God's existence. So far the advocates 
who adopt this line of answer are pretty well agreed, differing 
* n f° rm or mode of statement; but here two notable 
differences between them come into view. In the first place, 
there is a difference as to the character of miracles. Some, who 
