lay deep the foundations of the Christian Church. All that will be necessary in this place is to draw attention to them as a distinct order of supernatural manifestations, to the existence of which the writers of the New Testament are pledged. There is also one further form of supernatural manifestation affirmed by them, namely, a great moral and spiritual transformation effected in those who cordially embraced the Gospel. This is most positively stated by St. Paul to have been a fact constantly taking place under his own observation. It is only necessary for me to notice its existence, as it is a form of supernatural manifestation, the truth or falsehood of which forms no portion of the present controversy. Such then are the various forms of the supernatural, to the existence of which the writers of the New Testament are pledged as objective facts. To these only, and not to any conceivable or possible ones, is the defender of Christianity committed. If their occurrence can be shown to have been impossible, either on grounds of science or philosophy, or because human testimony is of so fallible a character that it cannot establish the truth of a supernatural occurrence, it follows that the whole of Christianity must have been an invention of a purely human origin, that it can have no claim to the designation of a divine revelation, and that it is hardly possible to free its inventors from the charge of fraud. No mere paring down of its supernatural elements will enable us to escape from this conclusion. I must now proceed to consider whether the writers of the New Testament rest the truth of Christianity on the evidence of miracles alone, and what position they occupy respecting it. If we assume for the sake of argument that the fourth Gospel is the work of the Apostle John, it is evident that neither Jesus Christ nor the Apostle accepted the theory which has been propounded by some divines, and readily accepted by unbelievers, that the evidence of his divine mission was exclusively founded on the testimony of miracles. To state the point distinctly:—This Gospel places the evidence afforded by our Lord’s own divine person, _i.e._ the moral evidence of his mission, in the first rank, and his miraculous works in the second. As this is a point of considerable importance, and one to which its proper weight has been seldom attached, I will enumerate the chief statements made in this Gospel on this subject.