But further: if God exists, He must have other attributes besides those of a mechanist or a chemist. He has created not only the material universe, but a moral one. God, therefore, must be a moral being, and a person, for moral attributes can only be conceived of as belonging to a being who is possessed of personality. It follows, therefore, that manifestations of Himself, under aspects suitable to moral beings, are as much to be expected as manifestations of His power or of His wisdom addressed to an intellectual nature. The supposition, therefore, that all His manifestations can only be made through the laws of material nature, and in an unchanging series, and that it is not a portion of His purpose to manifest Himself as a moral being, is only valid on the denial that He is one. It involves the absurdity of denying to God that freedom from the trammels of necessary law which as matter of fact He has bestowed on man. If therefore God be a moral being and not an impersonal force, it is perfectly consistent with the highest conceptions of Him, that He should manifest Himself in the moral as well as in the material universe. This is the more necessary, because philosophy is never wearied with telling us, that we can know little or nothing of His moral attributes from material nature. As a part of such manifestation a miracle is addressed to our highest reason. It is absurd to argue on the assumption that there is a God, and then to found our reasonings on principles which are inconsistent with it. If there is a God, He must be the creator of the universe. It must, therefore, have been consistent with His perfection and immutability to create. It follows, therefore, even on the assumption of the truth of the Darwinian theory of creation, that a new order must have been introduced, when God first breathed life into the lowest forms of matter. But if He introduced a new order then, that is to say, when He first deviated from the previous order of His existence, and performed His first creative act, how can it possibly be contrary to reason to affirm that He has repeated it. A miracle would be such a repetition, or, in other words, the introduction of a new series of events.