Finally, if, in vindication of this narrative, it be stated that such an exhibition by the angel, of the plan of education for the unborn child, was necessary in order to make him the man he should become, [124] the assumption includes too much; namely, that all great men, in order by their education to become such, must have been introduced into the world in like manner, or cause must be shown why that which was unnecessary in the case of great men of other ages and countries was indispensable for the Baptist. Again, the assumption attaches too much importance to external training, too little to the internal development of the mind. But in conclusion, many of the circumstances in the life of the Baptist, instead of serving to confirm a belief in the truth of the miraculous history, are on the contrary, as has been justly maintained, altogether irreconcilable with the supposition, that his birth was attended by these wonderful occurrences. If it were indeed true, that John was from the first distinctly and miraculously announced as the forerunner of the Messiah, it is inconceivable that he should have had no acquaintance with Jesus prior to his baptism; and that, even subsequent to that event, he should have felt perplexed concerning his Messiahship (John i. 30; Matt. xi. 2). [125] Consequently the negative conclusion of the rationalistic criticism and controversy must, we think, be admitted, namely, that the birth of the Baptist could not have been preceded and attended by these supernatural occurrences. The question now arises, what positive view of the matter is to replace the rejected literal orthodox explanation? § 18. NATURAL EXPLANATION OF THE NARRATIVE.