But even if a revelation involved no such manifestation of God, but only a communication of truth to man, it is incumbent on those who object to its attestation by miracles, to find some other method by which the reality of a divine commission could be attested, and to show that this mode would be preferable to an attestation by miracles. But further: if we regard a miracle as a supernatural occurrence wrought in attestation of a divine commission, which is the unquestionable aspect of a considerable number of those recorded in the New Testament, the fact that there was a wide‐spread belief in the existence of supernatural events is far from interfering with its efficacy. What did the current beliefs imply? That there existed beings, other than the blind forces of nature, who interfered in human affairs; and that they were in some way or other capable of communicating with man. What is the very conception implied by a revelation? That a God exists, who is the moral Governor of the universe, who cares for man, and is capable of holding communications with him. Both conceptions rest on a common ground—the existence of supernatural beings capable of manifesting themselves by outward indications. Why then should not the moral Governor of the universe, if it was His purpose to make a revelation, employ media, which were all but universally recognized? No inconsiderable number of the objections of unbelievers rest on the assumption, that if there be a God, it is derogatory to His character to suppose that He is capable of condescending to the weaknesses and imperfections of man. A God who neither will nor can do so may be a very grand conception; but one who is very ill adapted to the wants of human nature, and who is incapable of exciting human sympathies. The only thing that would be necessary, on the supposition that it was His purpose to make such a revelation, would be that His mode of manifesting His presence should be one clearly distinguishable from the events of current supernaturalism. What was requisite would have been to afford evidence that the manifestation in question was due to no other being than Himself; that is to say, that the miracles should bear the unquestionable impress of His own perfections. The subject of alleged demoniacal miracles I have considered elsewhere. The simple question before us is—Are the supernatural events recorded in the Gospels clearly distinguishable in their general character from the supernaturalism which was current previous to the Advent? I have already shown that it contains no doubtful indications as to who the agent must have been, if we suppose the facts to have been actual occurrences.