The second and more important objection would destroy, or at least lessen, the value of all the miracles. They could not, it is urged, have really confirmed a revelation from God, since the same writers who describe them, also describe _other_ miracles, which, they say, were worked in opposition to God's agents. But if we exclude some doubtful cases, we have only one instance to judge by. It is that of the _magicians of Egypt_, who imitated some of the earlier miracles of Moses and Aaron; and here the inference is uncertain. For we are told that this was due to their _enchantments_ (or _secret arts_, margin R.V.), a term which might very possibly cover some feat of jugglery; as they knew beforehand what was wanted, and had time to prepare. While the fact that they tried and failed to imitate the next plague, which they frankly confessed was a Divine miracle, makes this a very probable solution.[127] [Footnote 127: Exod. 7. 11, 22; 8. 7, 18, 19.] We decide, then, that none of the Jewish miracles can be pronounced _incredible_; though some of them no doubt seem, at first sight, very improbable. (2.) _Their truthfulness._ Now, of course, the miracles vary greatly in evidential value, the following being eight of the most important: The destruction of Korah, Num. 16. The passage of the Jordan, Josh. 3. 14-17. The capture of Jericho, Josh. 6. 6-20. Elijah's sacrifice on Mount Carmel, 1 Kings 18. 17-40. The cure of Naaman's leprosy, 2 Kings 5. 10-27. The destruction of the Assyrian army, 2 Kings 19. 35. The shadow on the dial, 2 Kings 20. 8-11. The three men in the furnace, Dan. 3. 20-27. We will examine a couple of instances in detail and select first _Elijah's sacrifice on Mount Carmel_. This is said to have occurred on the most public occasion possible, before the King of Israel and thousands of spectators. And as a miracle, or rather _superhuman coincidence_, it presents no difficulty whatever. The lightning which struck the sacrifice was doubtless due to natural causes; yet, as before explained (Chapter VII.), this would not interfere with its evidential value. Moreover, it was avowedly a test case to definitely settle whether Jehovah was the true God or not. The nation, we learn, had long been in an undecided state. Some were worshippers of Jehovah, others of Baal; and these rival sacrifices were suggested for the express purpose of settling the point. So, if miracles at all are credible, there could not have been a more suitable occasion for one; while it was, for the time at least, thoroughly successful. All present were convinced that Jehovah was the true God, and, in accordance with the national law, the false prophets of Baal were immediately put to death.