There can be no doubt that there is an enormous mass of supernatural beliefs which we feel at once justified in rejecting without troubling ourselves to inquire into the evidence on which they rest. Others also we reject because on investigation we find them altogether destitute of evidence. Others again which rest on evidence which would be sufficient to establish an ordinary fact, we reject notwithstanding this attestation, on the ground of their inherent improbability. It has been objected that our summary rejection of the great mass of current supernaturalism puts the case of miracles out of court, and renders them so improbable, that it is unnecessary minutely to examine the evidence which can be adduced in support of them. I propose therefore in this chapter to consider the reasons for our summary rejection of the great mass of current supernaturalism, and its bearing on the credibility of the miracles in the New Testament. First: I observe that the stories of current supernaturalism are not the only ones which we reject in a summary manner. We treat in the same way a great number of other stories which offend against the principles of common sense. It is clear that in these latter cases, we do not reject them merely because they are supernatural, but because they are generally incredible. The fact therefore that we thus reject a number of absurd narratives without inquiry into the evidence on which they rest, cannot be urged as a reason for rejecting other occurrences which are not involved in any such absurdity. If the principle is valid against miracles, it must be equally so against other extensive classes of facts. To assert that miracles are thus absurd or ridiculous is to assume the point which ought to be proved. Secondly: We reject the great mass of current supernaturalism because it is unable to assign any adequate reason for its existence. When it is alleged that a miracle has been performed as an attestation of a revelation, if it forms a necessary portion of such attestation, this is an adequate reason for the miracle. But the great mass of current supernaturalism is utterly unable to assign any reason for its existence; or if reasons have been given, they are quite inadequate. Of this the case of magic is an example. If it were a reality, it would not only interfere with the order of nature, but no reason could be given for this interference. If, on the other hand, its phenomena were alleged to be due to secret forces in nature, then they would belong to an order of grotesque and monstrous phenomena, which we are justified at once in refusing to believe to be due to the action of intelligence or goodness; and on the supposition that there is a moral Governor of the universe, it is utterly incredible that they would occur either by his agency or with his permission.