at finding myself in substantial accordance with a theologian above all suspicion of heterodoxy.  With all my heart, I can declare my belief that there is just as good reason for believing in the miraculous slaying of the man who fell short of the Athanasian power of affirming contradictories, with respect to the nature of the Godhead, as there is for believing in the stories of the serpent and the ark told in Genesis, the speaking of Balaam’s ass in Numbers, or the floating of the axe, at Elisha’s order, in the second book of Kings.

It is one of the peculiarities of a really sound argument that it is susceptible of the fullest development; and that it sometimes leads to conclusions unexpected by those who employ it.  To my mind, it is impossible to refuse to follow Dr. Newman when he extends his reasoning, from the miracles of the patristic and mediaeval ages backward in time, as far as miracles are recorded.  But, if the rules of logic are valid, I feel compelled to extend the argument forwards to the alleged Roman miracles of the present day, which Dr. Newman might not have admitted, but which Cardinal Newman may hardly reject.  Beyond question, there is as good, or perhaps better, evidence of the miracles worked by our Lady of Lourdes, as there is for the floating of Elisha’s axe, or the speaking of Balaam’s ass.  But we must go still further; there is a modern system of thaumaturgy and demonology which is just as well certified as the ancient.[64] Veracious, excellent, sometimes learned and acute persons, even philosophers of no mean pretensions, testify to the “levitation” of bodies much heavier than Elisha’s axe; to the existence of “spirits” who, to the mere tactile sense, have been indistinguishable from flesh and blood; and, occasionally, have wrestled with all the vigour of Jacob’s opponent; yet, further, to the speech, in the language of raps, of spiritual beings, whose discourses, in point of coherence and value, are far inferior to that of Balaam’s humble but sagacious steed.  I have not the smallest doubt that, if these were persecuting times, there is many a worthy “spiritualist” who would cheerfully go to the stake in support of his pneumatological faith; and furnish evidence, after Paley’s own heart, in proof of the truth of his doctrines.  Not a few modern divines, doubtless struck by the impossibility of refusing the spiritualist evidence, if the ecclesiastical evidence is accepted, and deprived of any a priori objection by their implicit belief in Christian Demonology, show themselves ready to take poor Sludge seriously, and to believe that he is possessed by other devils than those of need, greed, and vainglory.