First, in the account of the creation, it is taught that the original existence of all matter flows from a spiritual source.  We do not define God as the cause, meaning that that is His essence, and that except as causing other things to exist He does not exist Himself.  But we describe Him as the Cause, meaning that all things exist by His Will, and that without His Will nothing could ever have existed.  And as the Revelation tells us that He is the source of all existence, the Creator of the substance of things, so too does it assert that He gave all things their special properties and the laws of those properties, and that not only the original creation, but all the subsequent history of all things has been the outcome of His design, and that He has thus prescribed the government of the whole universe.  And yet again the Revelation from the beginning to the end maintains His living Presence in and over all things that He has thus formed, and denies that He has parted with His power to do fresh acts of creation, fresh acts of government, whenever and wherever He sees fit.  For He is necessarily free and cannot be restrained by anything but His own holiness.  And unless He expressly revealed to us that His own holiness prevented Him from interfering with His own creation, we could not put limits to what He could do.  The Revelation that He has given us says just the contrary, and from end to end implies that He is present in the government of the creation which He has made.

What evidence, then, is there in the world of phenomena that He has ever thus interfered?  Putting aside as untenable all idea of a priori impossibility, admitting that God can work a miracle if He will, admitting that a miracle avowedly worked in the interest of a divine revelation stands on a totally different footing from a miracle avowedly worked in any other interest, putting the breach of the law of uniformity made by a miracle on the same footing as the breach of the same law made by a human will; we have to ask what evidence can be given that any such miracles as are recorded in the Bible have ever been worked?

It is plain at once that the answer must be given by the New Testament.  No such evidence can now be produced on behalf of the miracles in the Old Testament.  The times are remote; the date and authorship of the Books not established with certainty; the mixture of poetry with history no longer capable of any sure separation into its parts; and, if the New Testament did not exist, it would be impossible to show such a distinct preponderance of probability as would justify us in calling on any to accept the miraculous parts of the narrative as historically true.