THIS tractate may properly be regarded as the development of the view taken of the subject of miracles, in the Essay on the Human Understanding. And though neither very elaborate nor extensive, it will always, for the religious inquirer, possess considerable interest; partly for its intrinsic merits, partly because it contains the ripest thoughts of one of the greatest lights in philosophy that the world has to boast of. The passage of the Essay in which he had already, in the earlier part of his life, glanced at the subject, is as follows:-" Though the common experience, and the ordinary course of things, have justly a mighty influence on the minds of men, to make them give or refuse credit to any thing proposed to their belief; yet there is one case, wherein the strangeness of the fact lessens not the assent to a fair testimony given of it. For where such supernatural events are suitable to ends aimed at by Him, who has the power to change the course of nature, there, under such circumstances, they may be the fitter to procure belief, by how much the more they are beyond or contrary to ordinary observation. This is the proper case of miracles, which, well attested, do not only find credit themselves, but give it also to other truths, which need such confirmation." Book iv. Chap. 16, § 13.—ED.

A DISCOURSE, &c.

To discourse of miracles without defining what one means by the word miracle, is to make a show, but in effect to talk of nothing.

A miracle, then, I take to be a sensible operation, which, being above the comprehension of the spectator, and in his opinion contrary to the established course of nature, is taken by him to be divine.

He that is present at the fact, is a spectator: he that believes the history of the fact, puts himself in the place of a spectator.

This definition, it is probable, will not escape these two exceptions:

1. That hereby what is a miracle is made very uncertain; for it depending on the opinion of the spectator, that will be a miracle to one which will not be so to another.

In answer to which, it is enough to say, that this objection is of no force, but in the mouth of one who can produce a definition of a miracle not liable to the same exception, which I think not easy to do; for it being agreed, that a miracle must be that which surpasses the force of nature in the established, steady laws of causes and effects, nothing can be taken to be a miracle but what is judged to exceed those laws. Now every one being able to judge of those laws only by his own

acquaintance with nature, and notions of its force, (which are different in different men,) it is unavoidable that that should be a miracle to one, which is not so to another.

2. Another objection to this definition will be, that the notion of a miracle thus enlarged, may come sometimes to take in operations that have nothing extraordinary or supernatural in them, and thereby invalidate the use of miracles for the attesting of divine revelation.

To which I answer, not at all, if the testimony which divine revelation receives from miracles be rightly considered.

To know that any revelation is from God, it is necessary to know that the messenger that delivers it is sent from God; and that cannot be known but by some credentials given him by God himself. Let us see then whether miracles, in my sense, be not such credentials, and will not infallibly direct us right in the search of divine revelation.

It is to be considered, that divine revelation receives testimony from no other miracles, but such as are wrought to witness his mission from God, who delivers the revelation. All other miracles that are done in the world, how many or great soever, revelation is not concerned in. Cases wherein there has been, or can be need of miracles for the confirmation of revelation, are fewer than perhaps is imagined. The heathen world, amidst an infinite and uncertain jumble of deities, fables, and worships, had no room for a divine attestation of any one against the rest. Those owners of many gods were at liberty in their worship; and no one of their divinities pretending to be the one only true God, no one of then could be supposed, in the