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the most extraordinary and exciting escapes from peril were
recounted and ascribed to prayer, while equally wonderful
instances of calamity were adduced as illustrations of Di-
vine retribution. In such magazines, or elsewhere, I found
recorded the case of the celebrated Samuel Hick, which, as
it illustrates a whole class of special providences, approach-
ing in conclusiveness to miracles, is worthy of mention here.
It is related of this holy man—and I, for one, have no doubt
of his holiness—that flour was lacking to make the sacra-
mental bread. Grain was present, and a windmill was
present, but there was no wind to grind the corn. With
faith, undoubting Samuel Hick prayed to the Lord. of the
winds: the sails turned, the corn was ground, after which
the wind ceased. According to the canon of the Bampton
Lecturer, this, though carrying a strong appearance of an
immediate exertion of Divine energy, lacks by a hair’s-
breadth the quality of a miracle. For the wind might have
arisen, and might haVe ceased, in the ordinary course of
Nature. Hence the occurrence did not “ compel the infer-
ence of extraordinary Divine agency.” In like manner Mr.
Mozley considers that “ the appearance of the cross to
Constantine was a miracle, or a special providence, ac-
cording to which. account of it we adopt. As only a mete-
oric appearance in the shape of a cross it gave some token
of preternatural agency, but not full evidence.”

In the Catholic canton of Switzerland where I now
write, and still more among the pious Tyrolese, the moun-
tains are dotted with shrines, containing offerings of all
kinds, in acknowledgment of special mercies—legs, feet,
arms, and hands of gold, silver, brass, and wood, according
as worldly possessions enabled the grateful heart to express
its indebtedness. Most of these offerings are made to the
Virgin Mary. They are recognitions of “special provi-
dences,” wrought through the instrumentality of the Mother
of God. Mr. Mozley’s belief, that of the Methodist chron-

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