1. The miracles must not be taken alone; they form a part of Christianity; and therefore, to be rightly understood, they should hold in the mind an inseparable relation to the rest of Christianity. Christianity is its own evidence. Each portion harmonizes with the other portions. They yield mutual support. Miracles, therefore, are concurrent with other proofs. "External" and "internal" are convenient words, but they are liable to mischievous application. One objection to the word "external," as designating the evidence of miracles, is that it assumes them to be outside the Gospel--only bulwarks for defence, not pillars identical with the inner structure. It is curious that opposite classes of persons have attributed to miracles an externality which their place in Scripture will not allow. By one class, consisting of advocates for the evidence, miracles are presented as the chief part of the evidence, as marks indispensable for the authentication of Divine truth, yet quite _ab extra_ things, placed round about the temple to ward off evil-disposed persons who would dare to violate the shrine. By another class, consisting of those who take exception to the miracles, they are also treated as things _ab extra_, things which may well be cut off from Christianity--burdens which there is no necessity it should be made to bear--a dress which disfigures it rather than otherwise, and which, for the sake of its progress in the world, had better be stripped off and cast away. These two modes of assuming one and the same thing, are as objectionable in themselves, as they are curious in their coincidence.