It remains finally to emphasize the point of cardinal importance in the considerations that have been presented. This is not the reality of miracles, but the reality of the supernatural, what it really is, as distinct from what it has been thought to be. The advance of science and philosophy has brought to the front this question: "Have those who reject the claims of supernatural Religion been misinformed as to what it is?" Is it, as they have been told, dependent for its attestation on signs and wonders occurring in the sphere of the senses? Does it require acceptance of these, as well as of its teachings? Or is its characteristic appeal wholly to the higher nature of man, relying for its attestation on the witness borne to it by this, rather than by extraordinary phenomena presented to the senses? There is at present no intellectual interest of Christianity more urgent than this: to present to minds imbued with modern learning the true conception of the supernatural and of supernatural Religion. Miracles, legitimately viewed as the natural product of extraordinary psychical power, or, to phrase it otherwise, of an exceptional vital endowment, belong not to the Hebrew race alone, nor did they cease when the last survivor of the Jewish apostles of Christianity passed away at the end of the first century. This traditional opinion ought by this time to have been entombed together with its long defunct relative, which represented this globe as the fixed centre of the revolving heavens. Miracles have the same universality as human life. Nor will their record be closed till the evolution of life is complete. Animal life, advancing through geologic aeons to the advent of man, in him reached its climax. Spiritual life, appearing in him as a new bud on an old stock, is evidently far from its climax still. To believe in miracles, as rightly understood, is to believe in spirit and life, and in further unfoldings of their still latent powers.