This is not unfrequently the case in the present controversy. A considerable number of objections which are urged against the supernatural elements of Christianity, derive whatever cogency they possess from the assumption that there is a God who is the moral Governor of the universe. These are not unfrequently urged by persons who deny the possibility of miracles on atheistic or pantheistic grounds. It is perfectly fair to reason against Christianity on these grounds; it is equally so for a person who holds these opinions, to attempt to prove that the historical evidence adduced in proof of the miracles recorded in the New Testament is worthless as an additional reason why men should cease to believe in them. But it is not conducive to the interests of truth to urge objections which have no reality except on the supposition that a God exists who is the moral Governor of the universe, and then to fall back on reasonings whose whole force is dependent on the data furnished by pantheism or atheism. I shall have occasion to notice a remarkable instance of this involved mode of reasoning hereafter. I shall now proceed briefly to state the mode in which I propose to treat the present subject. The point which I have to defend is not any conceivable body of miracles or their evidential value, but specially the supernatural occurrences recorded in the New Testament. I must therefore endeavour to ascertain what is the extent of the supernaturalism asserted in the New Testament, and what is the degree of evidential value which its writers claim for it. It has been asserted by many writers that the sole and only evidence of a revelation must be a miraculous testimony. Whether this be so or not, this is not the place to enquire. But in relation to the present controversy the plain and obvious course is to ask the writers of the New Testament what is the precise evidential value of the supernatural occurrences which they have narrated. This is far preferable to falling back on any assertions of modern writers, however eminent, on this subject. They may have over‐estimated, or under‐estimated their evidential value. The writers of the New Testament must be held responsible, not for the assertions of others, but only for their own. I must therefore carefully consider what it is that they affirm to be proved by miracles.