The view I have taken is clearly supported by Mr. Mill. In his recently published "Essays on Religion," he directly replies to the question whether any evidence can suffice to prove a Divine Revelation, and defines what the nature and amount of that evidence must be. He shows that internal evidences, that is to say, the indications which the Revelation itself is thought to furnish of its divine origin, can only be negative. The bad moral character of the doctrines of an alleged Revelation, he considers, may be good reason for rejecting it, "but the excellence of their morality can never entitle us to ascribe to them a supernatural origin: for we cannot have conclusive reason for believing that the human faculties were incompetent to find out moral doctrines of which the human faculties can perceive and recognise the excellence. A Revelation, therefore," he decides, "cannot be proved divine unless by external evidence; that is, by the exhibition of supernatural facts."(1) He maintains that it is possible to prove the reality of a supernatural fact if it actually occurred; and after showing the great preponderance of evidence against miracles, or their antecedent incredibility, he proceeds: "Against this weight of negative evidence we have to set such positive evidence as is produced in attestation of exceptions; in other words, the positive evidences of miracles"(2) This is precisely what I have done. In order to show that Mr. Mill's estimate of the nature of this positive evidence for miracles does not essentially differ from the results of this work, the following lines may be quoted:— "But the evidence of miracles, at least to Protestant Christians, is not, in our day, of this cogent description. It is not the evidence of our senses, but of witnesses, and even this not at first hand, but resting on the attestation of books and traditions. And even in the case of the original eye-witnesses, the supernatural facts asserted on their alleged testimony, are not of the transcendent character supposed in our example, about the nature of which, or the impossibility of their having had a natural origin, there could be little room for doubt. On the contrary, the recorded miracles are, in the first place, generally such as it would have been extremely difficult to verify as matters of fact, and in the next place, are hardly ever beyond the possibility of having been brought about by human means or by the spontaneous agencies of nature."