That a certain occurrence or phenomenon "is due to supernatural causes," Professor Powell maintains is "entirely dependent on the previous belief and assumptions of the parties." (p. 107.) He forgets that he grounds his own denial of the possibility of a Miracle, on nothing stronger than "the nature of" his own "antecedent convictions." Thus, the question becomes merely a personal one between Mr. Baden Powell and the Apostles of CHRIST. The reasonableness of the "antecedent convictions" in the one case have to be set against the reasonableness of the "antecedent convictions" in the other. Either party, (according to this view,) has its own "previous belief and assumptions;" which, in the one case, are known to have produced conviction; in the other, they are unhappily found to have resulted in a rejection of Miracles. But then it happens, unfortunately, that in the case of the Apostles and others, conviction of the truth of our LORD'S Miracles was based on _knowledge_, and _experience of a matter of fact_: in the case of Professor Powell, disbelief is founded on certain "antecedent convictions" only: namely, "the inconceivableness of imagined interruptions of natural Order, or supposed suspensions of the Laws of matter." (p. 110.) He is never tired of repeating that "in an age of physical research like the present, all highly cultivated minds and duly advanced intellects (!) have imbibed, more or less, the lessons of the Inductive Philosophy; and have, at least in some measure, learned to appreciate the grand foundation conception of universal Law:" (p. 133:) that "the entire range of the Inductive Philosophy is at once based upon, and in every instance tends to confirm, by immense accumulation of evidence, the grand truth of the universal Order and constancy of natural causes, as a primary law of belief; so strongly entertained and fixed in the mind of every truly inductive inquirer, that he cannot even conceive the possibility of its failure." (p. 109.)