for the picturesque and artistic, the essence of the miracle would have remained the same. There is one point, however, regarding which it may be well to make a few remarks. Whilst a vast number of miracles are ascribed to direct personal action of saints, many more are attributed to their relics. Now this is no exclusive characteristic of later miracles, but Christianity itself shares it with still earlier times. The case in which a dead body which touched the bones of Elisha was restored to life will occur to every one. "And it came to pass, as they were burying a man, that, behold, they spied a band of Moabites; and they cast the man into the sepulchre of Elisha: and when the man was let down, and touched the bones of Elisha, he revived, and stood up on his feet."(1) The mantle of Elijah smiting asunder the waters before Elisha may be cited as another instance.(2) The woman who touches the hem of the garment of Jesus in the crowd is made whole,(3) and all the sick and "possessed" of the country are represented as being healed by touching Jesus, or even the mere hem of his garment.(4) It was supposed that the shadow of Peter falling on the sick as he passed had a curative effect,(5) and it is very positively stated: "And God wrought miracles of no common kind by the hands of Paul; so that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them." (6) The argument which assumes an enormous distinction {191} between Gospel and other miracles betrays the prevalent scepticism, even in the Church, of all miracles except those which it is considered an article of faith to maintain. If we inquire how those think who are more logical and thorough in their belief in the supernatural, we find the distinction denied. "The question," says Dr. Newman, "has hitherto been argued on the admission, that a distinct line can be drawn in point of character and circumstances, between the miracles of Scripture and those of Church history; but this is by no means the case. It is true, indeed, that the miracles of Scripture, viewed as a whole, recommend themselves to our reason, and claim our veneration beyond all others, by a peculiar dignity and beauty; but still it is only as a whole that they make this impression upon us. Some of them, on the contrary, fall short of the attributes which attach to them in general; nay, are inferior in these respects to certain ecclesiastical miracles, and are received only on the credit of the system of which they form part. Again, specimens are not wanting in the history of the Church, of miracles as awful in their character, and as momentous in their effects, as those which are recorded in Scripture."(1) Now here is one able and thorough supporter of miracles denying the enormous distinction between those of the Gospel and those of human history, which another admits to be essential to the former as evidence of a revelation.