Previous to Acts xvi. 10 (where the "we" in the narrative commences), Luke was not, so far as can be gathered, an eye-witness of any of the events he relates, and his informant is unknown. Nor does he profess to have been an eye-witness of the Ephesian disciples speaking with tongues, the cures, and the testimony of the evil spirit mentioned in Acts xix. 6, 15. He was present at the restoration of Eutychus, but it is not altogether clear whether he means to describe this as a miracle. The only others of which he was an eye-witness are the casting out of the spirit of divination (Acts xvi. 16-18), and what are mentioned in chap, xxviii. His reference to the "spirit of divination" as a real power shows that he was imbued with the common superstition, that he recognised the "abominations of those nations" denounced by Moses. In chap, xxviii. the innocuous viper can scarcely be regarded as a miracle, and possibly the bloody flux and other diseases may have given way to other treatment over and above the praying and laying on of Paul's hands. The general contradiction between Luke in the Acts and Paul in his Epistles with reference to Paul's movements, will be fully detailed in considering the testimonies to the resurrection of Jesus. At the very best, therefore, scarcely any one of the apostolic miracles can be said to rest on the testimony of a single eye-witness. They are discredited by the silence of the actual eye-witnesses, Matthew and John, whose records, it is here assumed, exist; and Luke's credibility is, moreover, greatly affected by the serious conflict of testimony between himself and Paul. (See Chap. V.)