experiment, and are now expending their most valued labour, would never have appeared in their firmament to guide them to new facts and realities. Nor would it be impossible to imagine how St Peter might come within the sphere of the holy influence, so that he, too, for a moment should walk on the water. Faith will yet prove itself as mighty a power as it is represented by certain words of the Lord which are at present a stumbling-block even to devout Christians, who are able to accept them only by putting explanations upon them which render them unworthy of his utterance. When I say _a power_, I do not mean in itself, but as connecting the helpless with the helpful, as uniting the empty need with the full supply, as being the conduit through which it is right and possible for the power of the creating God to flow to the created necessity. When the Lord got into the boat, the wind ceased, "and immediately," says St John, "the ship was at the land whither they went." As to whether the ceasing of the wind was by the ordinary laws of nature, or some higher law first setting such in operation, no one who has followed the spirit of my remarks will wonder that I do not care to inquire: they are all of one. Nor, in regard to their finding themselves so quickly at the end of their voyage, will they wonder if I think that we may have just one instance of space itself being subject to the obedient God, and that his wearied disciples, having toiled and rowed hard for so long, might well find themselves at their desired haven as soon as they received him into their boat. Either God is all in all, or he is nothing. Either Jesus is the Son of the Father, or he did no miracle. Either the miracles are fact, or I lose--not my faith in this man--but certain outward signs of truths which these very signs have aided me to discover and understand and see in themselves. The miracle of the stilling of the storm naturally follows here.