Having then ascertained that miracles are absolutely necessary to attest the reality of Divine Revelation we may proceed to examine them more closely, and for the present we shall confine ourselves to the representations of these phenomena which are given in the Bible. Throughout the Old Testament the doctrine is inculcated {11} that supernatural communications must have supernatural attestation. God is described as arming his servants with power to perform wonders, in order that they may thus be accredited as his special messengers. The Patriarchs and the people of Israel generally are represented as demanding "a sign" of the reality of communications said to come from God, without which, we are led to suppose, they not only would not have believed, but would have been justified in disbelieving, that the message actually came from him. Thus Gideon(1) asks for a sign that the Lord talked with him, and Hezekiah(2) demands proof of the truth of Isaiah's prophecy that he should be restored to health. It is, however, unnecessary to refer to instances, for it may be affirmed that upon all occasions miraculous evidence of an alleged divine mission is stated to have been required and accorded. The startling information is at the same time given, however, that miracles may be wrought to attest what is false as well as to accredit what is true. In one place,(3) it is declared that if a prophet actually gives a sign or wonder and it comes to pass, but teaches the people, on the strength of it, to follow other gods, they are not to hearken to him, and the prophet is to be put to death. The false miracle is, here,(4) attributed to God himself: "For the Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul." In the book of the Prophet Ezekiel, the case is stated in a still stronger way, and God is represented as directly deceiving the prophet: "And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will {12}