A circumstance involving pretty strong proof that Christ's miraculous achievements were not considered as evidence of his divinity, is the fact that they were frequently performed in private, sometimes in the night, and often under the injunction of secrecy. "See thou tell no man," was the injunction, after the feat was performed, perhaps, in a private room. How can such facts be reconciled with the assumption that his miracles were designed to convince the people of his claims to the Divine Entity, as Christians frequently assert, when the people were not allowed to witness them, nor his disciples even to report them? Who can believe that he was a Divine Being, or Messiah, when he charged his disciples to "tell no man" that he was such a Being? Such incongruities verge to a contradiction. It is a logical contradiction to say that private miracles were designed to dissolve public skepticism. And yet many, if not most, of his reputed miraculous achievements were of this character. When he cured a blind man, he not only "led him out of the town" (Mark viii. 23), but forbid him, when his sight was restored, returning to the city, for fear he would publish it. When he resurrected Lazarus, he did not call the whole country around to witness it, but performed the act before a private party. The reanimation of Jairus's daughter was in the same concealed manner, in a private room, where nobody was admitted but his three confidential disciples (Peter, James, and John) and the parents, none of whom make any report of the case. How, therefore, the reporter (Mark) found it out, when he was not present, and none of the party were allowed to tell it to anybody, or why he should betray his trust by publishing it, if he was informed of it, is a "mystery of Godliness" not easily divined.