I must now consider whether supernatural occurrences devoid of all moral environment, are capable of proving a divine commission. It has frequently been the habit, both of the opponents and the defenders of Christianity, to discuss the subject of the evidential value of miracles apart from all reference to their moral environment. As, however, the overwhelming majority of the miracles recorded in the New Testament profess such an environment, the question of the value of supposed miracles which are destitute of it, forms no legitimate portion of the subject before us. What might or might not be proved by them, even if it could be determined satisfactorily, is quite foreign to the present discussion, which is limited to the truth or falsehood of those contained in the New Testament. The most important of these are not mere displays of power, but have an unquestionable moral environment impressed upon them, and they profess to have been wrought for a definite end and purpose. This is less distinctly marked in some of the miracles recorded in the Old Testament, but with them I have no present concern. It will be sufficient to observe that while many of them were unquestionably performed in attestation of a divine mission, as a class they bear another distinctive purpose, viz. that of correcting the polytheistic tendencies of the age. Hence their leading impress is that of power. The necessity of counteracting the tendency which I have referred to, rendered it necessary emphatically to assert the Lordship of one God over universal nature, in opposition to that conception of it so widely diffused throughout the ancient world, which saw a distinct power exerted in every combination of material forces. The very conception of a miracle as a supernatural occurrence, brought about for the purpose of authenticating a revelation, distinguishes such an action from one which involves only a simple exhibition of power. All acts of moral agents must display a purpose of some kind. No conception of God is of the smallest religious value which does not contemplate him as being a moral agent and a being on whose actions a moral character of some kind must be impressed. Consequently an act entirely devoid of all moral aspect cannot prove that it has resulted from direct divine intervention. The difficulty has originated from dividing into three separate parts an action which is essentially one, and contemplating separately the objective fact in the supernatural action, the circumstances attending its performance, and the purpose for which it was performed. It is the union of all these which constitutes the occurrence in question an evidential miracle. Let me now offer a few observations on a very important point for our consideration. Can abstract doctrinal statements or moral truths be proved by miracles?