One primary objection against the possibility of miracles is founded on that peculiar form of theoretic belief, which affirms that both philosophy, science, and religion alike point to the existence of a Cause of the Universe, which is the source of all the forces which exist, and of which the various phenomena of the universe are manifestations, and designates this cause by the name of God. But while it concedes his existence, it proclaims him to be Unknown and Unknowable. If this position is correct, the inference seems inevitable, that any thing like a real revelation of him is impossible. It will be necessary therefore for me to examine into the validity of this position. A vast variety of arguments have been adduced both on philosophic grounds and from the principles established by physical science, for the purpose of proving that the occurrence of any supernatural event is contrary to our reason. If this be true, it is a fatal objection against the entire mass of supernatural occurrences that are recorded in the New Testament. The most important points of these reasonings will require a careful consideration. A very important objection has been urged against the Christian mode of conducting the argument from miracles. It is alleged that it involves reasoning in a vicious circle, and that Christian apologists endeavour to prove the truth of doctrines which utterly transcend reason by miraculous evidence, and then endeavour to prove the truth of the miracles by the doctrines. If this allegation is true, it is no doubt a fatal objection to the argument. I shall endeavour to show that it is founded on a misapprehension of the entire subject. An attempt has been made to re‐affirm the validity of Hume’s argument that no amount of evidence can avail to prove the reality of a miracle unless the falsehood of the evidence is more miraculous than the alleged miracle. It will be necessary to consider the validity of the positions which have been lately assumed respecting it. A very formidable objection has been urged against the truth of the supernatural occurrences recorded in the New Testament on the ground that the followers of Jesus were a prey to a number of the most grotesque beliefs respecting the action of demons, and that their superstition and credulity on this point was of so extreme a character as to deprive their historical testimony, on the subject of the supernatural of all value. As this objection is not only one which is widely extended, but has been urged with great force by the author of “Supernatural Religion,” I shall devote four chapters of this work to the examination of the question of possession and demoniacal action as far as it affects the present controversy.