Having thus enumerated several exceptions which may justly be taken to relations of miracles, it is necessary, when we read the Scriptures, to bear in our minds this general remark; that although there be miracles recorded in the New Testament, which fall within some or other of the exceptions here assigned, yet that they are united with others, to which none of the same exceptions extend, and that their credibility stands upon this union.  Thus the visions and revelations which Saint Paul asserts to have been imparted to him may not, in their separate evidence, be distinguishable from the visions and revelations which many others have alleged.  But here is the difference.  Saint Paul’s pretensions were attested by external miracles wrought by himself, and by miracles wrought in the cause to which these visions relate; or, to speak more properly, the same historical authority which informs us of one informs us of the other.  This is not ordinarily true of the visions of enthusiasts, or even of the accounts in which they are contained.  Again, some of Christ’s own miracles were momentary; as the transfiguration, the appearance and voice from Heaven at his baptism, a voice from the clouds on one occasion afterwards (John xii. 28), and some others.  It is not denied, that the distinction which we have proposed concerning miracles of this species applies, in diminution of the force of the evidence, as much to these instances as to others.  But this is the case not with all the miracles ascribed to Christ, nor with the greatest part, nor with many.  Whatever force therefore there may be in the objection, we have numerous miracles which are free from it; and even those to which it is applicable are little affected by it in their credit, because there are few who, admitting the rest, will reject them.  If there be miracles of the New Testament which come within any of the other heads into which we have distributed the objections, the same remark must be repeated.  And this is one way in which the unexampled number and variety of the miracles ascribed to Christ strengthen the credibility of Christianity.  For it precludes any solution, or conjecture about a solution, which imagination, or even which experience might suggest, concerning some particular miracles, if considered independently of others.  The miracles of Christ were of various kinds,* and performed in great varieties of situation, form, and manner; at Jerusalem, the metropolis of the Jewish nation and religion; in different parts of Judea and Galilee; in cities and villages; in synagogues, in private houses; in the street, in highways; with preparation, as in the case of Lazarus; by accident, as in the case of the widow’s son of Nain; when attended by multitudes, and when alone with the patient; in the midst of his disciples, and in the presence of his enemies; with the common people around him, and before Scribes and Pharisees, and rulers of the synagogues.