n a miracle simply as a wonder for
its own sake, and as a means, deriving its use and its value simply
from the end which it was to serve. He observes that all the stupendous
"marvels of nature do not speak to us in that way in which one miracle
does, because they do not tell us that we are not like themselves"; and
he remarks on the "perverse determination of Spinoza to look at
miracles in that aspect which does not belong to them, and not to look
at them in that aspect which does."

He compares miracles with nature, and then says how wise is the
order of nature, how meaningless the violation of it; how
expressive of the Almighty Mind the one, what a concealment of it
the other! But no one pretends to say that a miracle competes with
nature, in physical purpose and effectiveness. That is not its
object. But a miracle, though it does not profess to compete with
nature upon its rival's own ground, has a ghostly force and import
which nature has not. If real, it is a token, more pointed and
direct than physical order can be, of another world, and of Moral
Being and Will in that world.

Thus, regarding miracles as means to fulfil a purpose, Mr. Mozley shows
what has come of them. His lecture on "Miracles regarded in their
Practical Result" is excelled by some of the others as examples of
subtle and searching thought and well-balanced and compact argument;
but it is a fine example of the way in which a familiar view can have
fresh colour and force thrown into it by the way in which it is
treated. He shows that it is impossible in fact to separate from the
miracles in which it professed to begin, the greatest and deepest moral
change which the world has ever known. This change was made not by
miracles but by certain doctrines. The Epistle to the Romans surveyed
the moral failure of the world; St. Paul looked on the chasm between
knowledge and action, the "unbridged gulf, this incredible inability of
man to do what was right, with profound wonder"; but in the face of
this hopeless spectacle he dared to prophesy the moral elevation which
we have witnessed, and the power to which he looked to bring it about
was the Christian doctrines. St. Paul "takes what may be called the
high view of human nature--i.e. what human nature is capable of when
the proper motive and impulse is applied to it." He sees in Christian
doctrine that strong force which is to break down "the _vis inertiae_
of man,