Thus the author assumes "that, unlike the _essential Doctrines_ of Christianity, 'the same yesterday, to-day, and for ever,' those _external accessories_, [Miracles, for example,] constitute a subject which of necessity is perpetually taking somewhat at least of a new form, with the successive phases of opinion and knowledge." (p. 94.) But, (waiving for the moment the impossibility of severing the Doctrines of the Gospel from the miraculous evidence that our LORD was a Teacher sent from Heaven[71]), it requires no ability to perceive that although "opinion" should alter daily, and "knowledge" increase ever so much, yet, events professing to be miraculous, being plain _matters of fact_, are to-day exactly what and where they were many centuries ago. Physical Science may pretend (with Paulus) to explain them on natural principles, truly; and while she does so, the world is sure to give her a patient, even an indulgent hearing. But then she must let it be known _what_ she proposes to explain, and _how_ she proposes to explain it. She must be so indulgent also, as to listen while we, in turn, shew her _on what_ grounds we find it impossible to accept her Theory. "The inevitable progress of research," (says this author,) "must, within a longer or shorter period, unravel _all that seems most marvellous_; and what is at present least understood will become as familiarly known to the Science of the future, as those points which a few centuries ago, were involved in equal obscurity, but are now thoroughly understood." (p. 109.) Such a vaticination as regards Miracles, is, to say the least, premature; and until it can appeal to incipient accomplishment, it must be regarded as nugatory also. I am not aware, that as yet one single Miracle has been struck off the list; yet Miracles have now been before the world a long time, and they have not wanted enemies either.