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 article of faith. But what is miracle? A supranaturalistic wish realized—nothing more. The Apostle Paul illustrates the nature of Christian faith by the example of Abraham. Abraham could not, in a natural way, ever hope for posterity; Jehovah nevertheless promised it to him out of special favour; and Abraham believed in spite of Nature. Hence this faith was reckoned to him as righteousness, as merit; for it implies great force of subjectivity to accept as certain something in contradiction with experience, at least with rational, normal experience. But what was the object of this divine promise? Posterity: the object of a human wish. And in what did Abraham believe when he believed in Jehovah? In a Being who can do everything, and can fulfil all wishes. “Is anything too hard for the Lord?”

But why do we go so far back as to Abraham? We have the most striking examples much nearer to us. Miracle feeds the hungry, cures men born blind, deaf, and lame, rescues from fatal diseases, and even raises the dead at the prayer of relatives. Thus it satisfies human wishes, and wishes which, though not always intrinsically like the wish for the restoration of the dead, yet in so far as they appeal to miraculous power, to miraculous aid, are transcendental, supranaturalistic. But miracle is distinguished from that mode of satisfying human wishes and needs which is in accordance with Nature and reason, in this respect, that it satisfies the wishes of men in a way corresponding to the nature of wishes—in the most desirable way. Wishes own no restraint, no law, no time; they would be fulfilled without delay on the instant. And behold! miracle is as rapid as a wish is impatient. Miraculous power realizes human wishes in a moment, at one stroke, without any hindrance. That the sick should become well is no miracle; but that they should become so immediately, at a mere word of command,—that is the mystery of miracle. Thus it is not in its product or object that miraculous agency is distinguished from the agency of nature and reason, but only in its mode and process; for if miraculous power were to effect something absolutely new, never before beheld, never conceived, or not even conceivable, it would be practically proved to be an essentially different, and at the same time objective agency. But the