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 instances of miracles where this belief comes in. For the action of Jesus in these instances, however it may be amplified in the reports, was real; but it is not, therefore, as popular religion fancies, thaumaturgy,—it is not what people are fond of calling the supernatural, but what is better called the non-natural. It is, on the contrary, like the grace of Raphael, or the grand style of Phidias, eminently natural; but it is above common, low-pitched nature. It is a line of nature not yet mastered or followed out.

Its significance as a guarantee of the authenticity of Christ's mission is trivial, however, compared with the guarantee furnished by his sayings. Its importance is in its necessary effect upon the beholders and reporters. This element of what was really wonderful, unprecedented, and unaccountable, they had actually before them; and we may estimate how it must have helped and seemed to sanction that tendency which in any case would have carried them, circumstanced as they were, to find all the performances and career of Jesus miraculous.

But, except for this, the miracles related in the Gospels will appear to us more and more, the more our experience and knowledge increases, to have but the same ground which is common to all miracles, the ground indicated by Shakespeare; to have been generated under the same kind of conditions as other miracles, and to follow the same laws. When once the 'Zeit-Geist' has made us entertain the notion of this, a thousand things in the manner of relating will strike us which never struck us before, and will make us wonder how we could ever have thought differently. Discrepancies which we now labour with such honest pains and by such astonishing methods to explain away,—the voice at Paul's conversion, heard by the bystanders according to one account, not heard by them according to another; the Holy Dove at Christ's baptism, visible to John the