which may bear some resemblance to direct prescience, and excite the astonishment of less penetrating minds; still he is limited to a kind of contact with present circumstances-that which he foresees must have some connection with what he actually beholds, otherwise his inquiries are vain, and his conjectures idle and delusive, and even within those narrow limits how often is his penetration baffled and his wisdom deceived. The slightest intrusion of uncommon circumstances or unforeseen casualties, destroys the visionary chain which he has constructed, and exposes his ignorance to himself and others. It follows then that every proper prediction-a disclosure of the future beyond the power of human sagacity to 'discern or to calculate is a miracle of knowledge. It must come directly from the infinite mind. And so the case is represented in the scriptures: "I am God, and there is none like me, declaring the end from the beginning and from ancient times the things that are not yet done." To "declare the end from the beginning and from ancient times the things that are not yet done," in other words to predict the distant and contingent future is here represented as the prerogative of God alone. In another passage of the prophets, God challenges the idols of the heathen to vindicate their claim to divinity by predicting future events: "Show the things that are to come hereafter, that we may know that ye are Gods;" implying that if they could show the things that were to be hereafter, their claim to divinity would be satisfactorily vindicated.

In the first part of the Apocalypse a vast map of the future is exhibited, under the symbol of a sealed roll or book, and "No creature in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon." We are here taught the same lesson as before; to all created minds the whole contingent future is a sealed book, and a sealed book it must remain, except so far as God is pleased to unseal and open it. Creatures may presume, may conjecture, may make calculations, but God alone can predict. The presumptions of creatures often disappoint them, but God's predictions never. These are sure to be fulfilled, and in precisely the way and manner which he has indicated.

We turn now to the second class of miracles, namely, those of power. In these, as I said, there is an exercise and display of power, such as is possible to no being but the creator. Men in some instances possess amazing power, the exercise of which seems unaccountable to their fellowmen. But they never perform miracles of power, and if they are honest, they make no such pretensions. Created intelligences in other worlds may possess power and knowledge far superior to all that is merely human, and were they permitted to make a full display of these attributes, we might be astounded and overwhelmed. But neither angels nor demons can perform proper miracles any more than we can. They may do things superhuman, and to our apprehension supernatural, that is above our natures, and above what we know of the powers and laws of nature, but strict and proper miracles they never perform. But it will be asked, how are we to distinguish between the superhuman, and to us supernatural, and that which is strictly and properly miraculous? We are unacquainted with the powers of angels; we know not the extent of created power as it exists in other worlds; we see a thing done, which is not only out of the common course of nature, but entirely above all that we know of the regular powers and operations of nature. Now, in what way are we to distinguish between such an event and one strictly and properly miraculous? This is a fair question,

and one which deserves an explicit answer.

The event, in the case sup

posed, is above nature-above all that we know of its powers and laws; is it also a suspension or counteraction of them? If so, it is a proper miracle; but if not, it is no miracle. And if it be doubtful whether it be so or not, then its claims to be regarded as miraculous are of a doubtful character.

Limited as our powers and capacities are, we do know something as to the powers and laws of nature; we may not know as much as the angels, still we know something, consequently we may know, at least within certain limits, when these powers are suspended, and these laws contravened. And whenever we witness an obvious suspension or contravention of them, we witness what we may know to be a proper miracle, and we may know that the hand of the Lord is there. The great laws of nature are all of them of divine appointment. They are spoken of in the scriptures as the "ordinances of heaven." They are rules which the great God has prescribed to himself in carrying forward the vast movements of his providence. They are regular and established modes of divine operation. Now as God himself established these laws, God alone has power to suspend them. But it may be further inquired, whether what seems to us in contravention of some known law of nature may not be in accordance with some unknown and higher law, or in other words whether what seems to us a miracle is so in reality? May not its apparently miraculous character be the result entirely of our ignorance and short-sightedness? And if we were in a situation to know more about the powers and laws of nature, might we not discover that it was no miracle at all? In replying to these questions, I come back to the position before assumed, that limited as our capacities are, we do know something in regard to the powers and laws of nature. I repeat, we have, or may have not presumption and conjecture, but knowledge here; else all philosophy is delusive, and every attempt at philosophical inquiry must be fruitless. But if we may know to some extent what the laws of nature are, then we may know when they are suspended or contravened. In other words we may distinguish a palpable miracle from every other kind of event. And to escape this conclusion by saying, that what we see to be in contradiction to some known law of nature, may be in accordance with some unknown and higher law, is only to say that these laws may be in opposition to each other, in which case the great wheels of providence must be moving in opposition, and will be likely ere long to come into collision.

We come then to the conclusion, that a clear and proper miracle is not merely a strange thing, or an unaccountable thing, or a thing to our apprehension supernatural, but it is an event involving a manifest suspension or counteraction of some one or more of nature's laws—those laws which God has established, and which God alone has power to suspend. Were ourselves, or any one else, whether in this age of the world or in any other, to see an event like this taking place; were we to see for example, the sun standing still in the heavens for hours together, or apparently moving west to east instead of from east to west; were we to see living men cast into a burning fiery furnace and coming out unharmed; were we to see the raging waves of the ocean calmed to rest; or the mouldering dead called out of their graves; or a great river of water turned into blood; or the dust of a whole country turned into lice at the simple word of a prophet. Were we actually to see such things done, we might certainly know that we saw miracles, miracles of power, works to the performance of which no hand was

adequate but that of the Almighty. And it would be vain to say in such case, that what seemed to contradict one law of nature might be in accordance with some other law. Here is a palpable contravention of known laws of nature, to which no other laws can be set in opposition, unless we suppose the providence of God to contravene and oppose itself.

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It will be objected perhaps to one of our positions, that in scripture, miracles are sometimes ascribed to wicked men or to wicked beings, to other beings besides God. This is the case it has been said in regard to both the kinds of miracles here described, those of knowledge and of power. "If there arise among you," says Moses, a prophet, or a dreamer of dreams, and he giveth thee a sign or a wonder, and the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods and serve them, thou shalt not hearken unto the words of that prophet, or that dreamer of dreams, for the Lord your God proveth you." It is here represented, it is thought, that the seducing prophet or dreamer may give a sign or a wonder that shall come to pass, or in other words, that he may utter a real prediction. But is it certain that the representation implies as much as this? The greatest bungler at soothsaying may guess right in some instances; an adept in the business may do frequently. But if he should guess right, and the thing which he predicted should come to pass, the Israelites were not to go after him, more especially if his object was to draw them into idolatry, but they were to regard the event as a necessary part of their trial, and persevere in the service of the Lord their God. There is nothing in this passage which implies that the pretended prophet need be any other than a lying soothsayer, or that his alleged predictions were anything more than shrewd conjectures.

But the magicians in Egypt wrought miracles with their enchantments. Their rods became serpents; they turned water into blood, and brought up frogs upon the land of Egypt. All these things they did with their enchantments. And this, as I think, is equivalent to saying that they did not in reality do them at all. That they seemed to do them, I have no doubt; that they were capable of practising a sleight of hand, and imposing upon the eyes of spectators (as many do at this day) is altogether probable, and this, as it seems to me, is the sum total of what they actually performed. Indeed, as much as this is clearly indicated in the representation that they performed their seeming wonders by enchantments. What are enchant

ments? And what could these magacians accomplish by means of enchantments, except to impose upon the eyes and ears of their fellow men? They could no more turn a literal rod into a serpent, or water into blood, than I can, or than any other person. Nor is it at all likely that God would interpose and perform miracles by their means. The probability therefore is, amounting almost to an absolute certainty, that what they did with their enchantments was in reality no miracle at all, but merely an imposition on the eyes of the spectators.

It was predicted by our Saviour of the false Christs which should arise after his death, that they would show great signs and wonders, so that they should deceive, if it were possible, the very elect: Now we know what signs and wonders these false pretenders to the Messiahship wrought, for Josephus and others have informed us. They were the merest cheats and impositions in the world, by which multitudes of the infatuated Jews were deluded to their destruction. So it is predicted of the enemies of God's church in the latter days, that they too shall show signs and wonders. One

of the beasts of the Apocalypse is to deceive them that dwell on the earth by means of the miracles which he has power to perform. The frogs which proceed out of the mouth of the dragon are the spirits of devils working miracles. The false prophet is also represented as working miracles before the beast, and deceiving them that have his mark and that worship his image. The kind of miracles here spoken of is indicated by the fact that those before whom they are wrought are said to be deceived by them. But how deceived by them? Why, by supposing them miracles when they are not. These same miracles are spoken of in one of the predictions of Paul as lying wonders—a clear indication, that whatever else they may be, they will be no other than gross impositions, and no proper miracles at all.

We come back then to the definition or rather description of a miracle with which we commenced. It is an event not only out of the common course of nature, but involving a suspension and counteraction of its laws, transcending obviously the capacities of creatures, and implying in all cases

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a direct intervention of the divine knowledge or power. A proper miracle is always, and may be, known to be a work of God. Such is the conclusion to which we have been brought, and such is the current representation of scripture on the subject. "Jesus of Nazareth, a man approved of God among you, by miracles, and wonders, and signs, which God did by him in the midst of you." The Father that dwelleth in me, he doeth the works." "God also bearing them (Apostles) witness with signs and wonders, and with divers miracles." Whatever may be the instrumentality employed, God is the author of the miracle. From the nature of the case it must be so, and the teachings of reason on the subject are abundantly established by the representations of the book of God.

RELIGIOUS PERSECUTION IN THE BRITISH ARMY

IN INDIA.

WE gladly insert the following letter, extracted from "The Friend of India (April 16th, 1857,) because of the honest indignation it expresses at the outrageous conduct of the British authorities in India as to a worthy christian officer. Mutinies do not usually originate with peaceable men. This disgraceful business will not be permitted to rest here. If the Home Government does not interfere, the public will.-Ed.

COLONEL WHELER.

To the Editor of the Friend of India.

SIR,-Permit me to inquire by what law a man who lives as a christian, and peaceably endeavours to induce others to be christians like him, is made an offender?

It is rumoured that Colonel Wheler is to be removed from the command of the 34th Regt., and I am told that he is guilty of the crime I have mentioned. It is a new offence, and I should like to know where it was

* He has been removed.-ED.

first introduced into the Statute Book, and where I can discover its legal definition and its penalties. I have heard of some offences which posterity has "pronounced no crimes." I know a patriot who responded to the verdict of a browbeaten Jury, when Jeffries was the Judge, "guilty! Do you call that guilt?" I have read of times of public excitement, when men fell victims to clamour, to falsehood, and to the terrors of the many or the few; but it is long since under the English government, it was deemed criminal to exhibit the virtues of the christian, and to tell others of the blessings of the gospel.

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Perhaps precedents may more readily be found in India than at home. We have not forgotten that the East India Company tried to prevent Dr. Carey coming to India, and shut him up under the protection of the Danes at Serampore when he did come. Nor have we forgotten how those enlightened rulers banished Dr. Judson from India. And the offence of these men was their desire to "convert the natives:"-the most heinous offence of all, in those days. But I thought we had altered all that, and that now, beyond the liberty so loudly boasted, of being allowed to think as we please," we had obtained something like the liberty of uttering our thoughts. This, however, is a mistake. It is only a partial liberty: peculiar to some. Colonels may swear, and may do many things unmentionable; may worry their men, may mismanage them, and may exhibit how christians ought not to live. They may do all this and be safe, and younger officers may swear at the "niggers," spend their hours over the billiard table and brandy and water, and may provoke such general orders as Sir Charles Napier's. But laws are not made for every degree. Far from it. There may be "too much religion." That is a penal offence. Too little religion, or even very much irreligion is perfectly lawful: including racing, gambling, and various kinds of licentiousness. All that sort of thing does not "offend the natives," and in fact is most commendable, for when were we so safe, when were our sepoys so faithful, as when our officers were still more distinguished by these virtues, and when they resembled the natives still more, and even rivalled them in cheating? As when a gallant colonel could draw pay for five hundred men, but practically "entertain" only as many as he could ferry across a river in a single dinghy. Those were days of safety, of repose, and of happy confidence-so we are told. They were also highly creditable to our character, and have left some traces in our records and monuments. The chief civilian of the station would head the Mohurrum procession, and call on Hassein and Hossein. A distinguished officer would have Hindu idols to decorate his house in Chowringhee, and when he died, in his tomb in Park Street. One man gave a gold offering at the shrine at Gya where, with a suitable inscription, the sepoys, whom General Hearsey recommended to visit that place, may see it at this present day. In the South, another leading functionary was more liberal still, and is preserved in grateful recollection by the Brahmans. But that celebrated Francis Place Sahib," was excelled by another christian of olden times in Tinnevelly, who, according to the custom of such as do sacrifice to devils and not to God, has been worshipped in the person of a demon. The government, if it made salt, paid Brahmans to worship Lakshmi and to pray for profit. If there was a drought, other Brahmans were paid to pray for rain. Offerings to Hindu gods were presented on the first shipments of opium for the season. By the regulations, endowments for Hindu and Mahommedan uses, were placed under the special care of the collectors as

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