he presumption in favour of this may
be indefinitely increased by the peculiarity of the circumstances, which
frequently forbid the idea of a mere marvel; but the real proof must
depend upon the previous conception, which we bring to bear upon the
question, in respect to the being and attributes of God, and His relation
to nature. The antecedent probability converts the wonder into a miracle.
It acts in two ways. It obliterates the cold materialistic view of the
regularity of nature which regards material laws to be unalterable, and
the world to be a machine; and it adds logical force to the weaker
induction, so as to allow it to outweigh the stronger. No testimony can
substantiate the interference with a law of nature, unless we first
believe on independent grounds that there is a God who has the power and
will to interfere.(483) Philosophy must accordingly establish the
antecedent possibility of miracles; the attribute of power in God to
effect the interruption, and of love in God to prompt him to do it. The
condition therefore of attaining this conception must be by holding to a
monotheistic conception of God as a being possessing a personal will, and
regarding mind and will as the rule by which to interpret nature and
law,(484) and not conversely measuring the mental by the material. In this
manner law becomes the operation of God's personal fixed will, and miracle
the interposition of his personal free will.

It will be perceived that in distinguishing miracle from wonder, we also
take into account the final cause of the alleged interposition as a reason
weighty enough to call forth divine interposition. As soon as we introduce
the idea of a personal intelligent God, we regard Him as acting with a
motive, and measure His purposes, partly by analogy to ourselves, partly
by the moral circumstances which demand the interposition.(485)

These remarks may furnish the solution of the puzzle whether the miracle
proves the doctrine, or the doctrine the miracle.(486) Undoubtedly the
miracle proves the particular doctrine which it claims to attest; but a
doctrine of some kind, though not the special one in point, some moral
conception of the Almighty's nature and character, must precede, in order
to give the criterion for distinguishing miracle from mere wonder.
Miracles prove the doctrine which they are intended to attest; but
doctrines of a still more general character are required to prove the
miracle.

This examination