I shall discuss this and kindred questions more fully in the subsequent portions of this volume, when I consider the nature of the evidence which is adequate to prove the performance of a miracle. For the present I shall only observe that the entire plausibility of this position arises from its being stated in an abstract or general form. We cannot help seeing in reference to the chief miracles recorded in the New Testament, such as the care of blind, lame or leprous persons, instantaneously by a word or a touch, that common sense is fully adequate to determine that such occurrences must belong to the regions of the supernatural and to no other. Two things are necessary to establish the reality of a supposed miracle. First, that the alleged fact should not only have been brought about by supernatural causes but previously announced by him who performs it: secondly, that the fact actually happened as it appeared to happen. There can be no doubt that the power of juggling and sleight of hand, to perform actions which would be supernatural, if they were only what they appear to be, is considerable, and the difficulty of detection is great. Enthusiasm also when once excited, is capable of generating various unreal appearances which if actual, would be supernatural. It is also mighty in those regions where the union takes place between mind and matter, but the chief miracles recorded in the Gospels belong to a wholly different order of occurrence. If they took place as they are reported, no one possessed of common sense can doubt as to whether they were due to supernatural agency. It is no less clear that such miracles were occurrences in which successful imposture was impossible. What is required to prove them is the evidence of common sense, and not of scientific analysis. Let it be observed that it is not my intention to affirm that the whole of the supernaturalism recorded in the New Testament is of the same unequivocal character. The evidential value of a miracle viewed as a matter of common sense maybe briefly stated thus. A person comes to me who affirms that he has a divine message to communicate. I ask him to prove it. He lays his hand on one whom I have known to be blind for the last twenty years, tells him in the name of Jesus Christ to receive his sight, and he forthwith receives it. There is probably no person gifted with ordinary understanding who would not consider such an act to be an adequate proof of divine agency, all theoretical or metaphysical difficulties to the contrary notwithstanding. It will doubtless be objected that such an act would prove only the presence of a superhuman instead of a divine power. This point will be fully considered hereafter. For my present purpose it will be sufficient to fall back on the decision of common sense, that he who can restore sight to the sightless eye‐ball, by no other apparent instrumentality than a word or a touch, can be no other than the Maker of the Universe.