The miracles of Jesus Christ profess to be supernatural interpositions for accomplishment of an immediate benevolent purpose, while in combination they afford a body of evidence testifying to the power and benevolent mission of a divine Saviour of the sinful. Their directly benevolent aim is conspicuous throughout. Jesus never performs any wonderful work for display of power; when a desire is indicated for signs in the heavens, these are refused; when His own wants are concerned, there is no exercise of power to deliver Himself from suffering; but when a poor sufferer appeals for deliverance, He is ready to act; or when the feeble, oppressed condition of one who has been a long time in this case comes under His eye, He is moved to compassion and gives unexpected deliverance even without intervention of a request. All this is done, not as if it were any part of the divine purpose to keep men exempt from suffering, nor as if it were inconsistent with the divine benevolence to allow its return and continuance, for He is at pains to warn that even a worse thing may come; but as if deliverance from suffering were in harmony with His mission, and peculiarly appropriate as illustrative of a Saviour's design as well as of His divine power. By way of sign He would rescue from disease, in order thereby to point to a grander deliverance, even from sin which causes all the world's sorrow. The question here calling for attention is, How do these miracles stand related to the laws of nature which we now recognize as fixed and unchangeable? The _first_ portion of the answer must be that they are incapable of explanation under these laws. They are veritable examples,--referring for the present exclusively to their nature, not to the evidence on which we acknowledge that they occurred,--they are veritable examples of results incapable of being attained under the operation of natural law. The effects secured were indeed only such as would have been attained had medical science been able to accomplish the result, for the great majority of them belong to the region in which the grand healing art works out its beneficent contribution to human well being. But in respect of the mode of their execution they were in _no sense analogous_ to what is achieved by unexpected advance in scientific knowledge and skill. There was nothing in the whole course of our Lord's life, bearing resemblance to the work of him who laboriously ponders the varied aspects of some selected form of disease, and ultimately attains to skill in a new mode of treatment, or a dangerous and difficult form of operation. The word spoken to the leper or the paralytic; the anointing of the eyes with clay and sending the blind man with his clay-covered eyelids to wash in a pool; the command to Jairus's daughter, "Maid, arise;" and the call to the man of Bethany, "Lazarus, come forth,"--present no likeness to the conduct of one merely exercising a deeper knowledge of the remedial measures which are