If these principles are correct, they will at once dispose of two objections which are alleged against miracles: first, that they cannot prove a doctrine; and secondly, that they cannot prove a moral truth. I fully accept the statement that moral truths cannot be proved by the evidence of miracles, but must rest on their own inherent evidence; and that all positive duties rest on the command of God, to whom we feel, on other grounds, that all love, reverence, and adoration are due. The truth of doctrines also cannot be established by the performance of a miracle; but when we accept them on external authority, they rest on the testimony of God, and our full persuasion that He must be in possession of all truth. Although, therefore, I accept as correct these principles, on which the objection is founded, they have no bearing on the point at issue; for the New Testament nowhere affirms that its miracles were wrought to prove either doctrinal statements or moral truths, but facts. 1. It is objected that the prevalence of supernatural beliefs renders the existence of miracles “so hackneyed as scarcely to attract the notice of the nation to whom the Christian revelation was in the first instance addressed.” (_Supernatural Religion._) I reply that this objection contains two inaccuracies. First, it is not true that the miracles of Jesus scarcely attracted the notice of those among whom they were performed. The only authority on this point is the New Testament itself, and this assertion contradicts its express statements. Numerous passages in the Gospels directly affirm that the miracles of our Lord attracted very general attention, and produced a profound astonishment; and that those who had witnessed them considered that there was a wide distinction between them and the miraculous pretensions then current. His fame is represented as having been spread by them in regions beyond Palestine; and great multitudes are stated to have collected, both for the purpose of hearing Him and of being healed of their diseases. The fourth Gospel represents our Lord as rebuking the multitudes, for attending on Him for sordid purposes. It is quite true, that notwithstanding the miracles, the body of the Jewish nation ultimately rejected Christianity, though the epistles bear witness that the Jewish element which was attracted into the Christian Church was large. The assertion, therefore, is simply contrary to fact, that miracles were in those days so common and hackneyed as to attract little or no attention to him who professed to work them.