With respect to the second point, I have already observed that if we view miracles merely as phenomena in external nature, and if a similar belief in a current supernaturalism, which we have seen to be one of the phenomena of human nature, prevailed in the Church, it was to be expected that the current forms of ecclesiastical supernaturalism would adopt those of the New Testament for their basis, and consequently that it would abound in narratives of resurrections from the dead and the cures of various diseases. This is actually the case. It may also not only excite our wonder that the model was not far more exactly copied, but that ecclesiastical, and especially monkish miracles, which constitute an overwhelming majority of the miracles of Church history, abound so largely in features which stand in such marked contrast to the miracles of the New Testament, their peculiar characteristics being the same as those of ancient supernaturalism, viz. the monstrous and the grotesque. This point is one which demands the serious consideration of unbelievers; for if, as they aver, they are both due to the action of the same causes, this diversity requires to be accounted for. The truth is, that with the exception that both series contain reports of miracles which are similar or mere objective occurrences, in other respects their characteristics differ widely. With respect to the fact that rational men concur in the rejection of modern miracles, it should be observed that this is not because all supernatural events are believed to be incredible; but because the reputed events themselves possess characteristics which excite in us the gravest suspicions of their truth; and especially because by far the greatest number of them are well known not to have originated in mere credulity, but in actual imposture. Men or communities who have once lent themselves to the deliberate coining of miracles, are of blasted reputations, and whenever marvellous occurrences are reported by such persons, we are justified in rejecting them without further inquiry. It is evident that these are the grounds on which such stories are rejected, and not simply because they are supernatural, since those who believe in the supernaturalism of the New Testament concur with those who disbelieve in it, in thus rejecting them. I must now briefly consider the general grounds on which we reject the great mass of ecclesiastical miracles, while we accept those in the Gospels as actual occurrences. The general ground of our rejection of them is precisely the same as that on which we reject the supernaturalism of the ancient world. The only thing which distinguishes them from the latter, is that they contain a number of events which viewed as bare facts are similar to those recorded in the Gospels. In every other respect the contrast is complete. I shall only draw attention to a few considerations which might otherwise escape the notice of the reader.