3. Both the Old and New Testaments are full of Spiritualism, and Spiritualists alone can read the record with an enlightened belief. The hand that wrote upon the wall at Belshazzar’s feast, and the three men unhurt in Nebuchadnezzar’s fiery furnace, are for them actual facts which they need not explain away. St. Paul’s language about “spiritual gifts,” and “trying the spirits,” is to them intelligible language, and the “gift of tongues” a simple fact. When Christ cast out “devils” or evil spirits, he really did so—not merely startle a madman into momentary quiescence; and the water changed into wine, as well as the bread and fishes continually renewed till five thousand men were fed, are credible as extreme manifestations of a power which is still daily at work among us. 4. The miracles of the saints, when well attested, come into the same category. Those of St. Bernard, for instance, were often performed in broad day before thousands of spectators, and were recorded by eye-witnesses. He was himself greatly troubled by them, wondering why this power was bestowed upon him, and fearing lest it should make him less humble. This was not the frame of mind, nor was St. Bernard’s the character, of a deluded enthusiast. The Spiritualist need not believe that all this never happened; or that St. Francis d’Assisi and St. Theresa were not raised into the air, as eye-witnesses declared they were. 5. Witchcraft and witchcraft trials have a new interest for the Spiritualist. He is able to detect hundreds of curious and minute coincidences with phenomena he has himself witnessed; he is able to separate the _facts_ from the absurd _inferences_ which people imbued with the frightful superstition of diabolism drew from them, and from which false inferences all the horrors of the witchcraft mania arose. Spiritualism, and Spiritualism alone, gives a rational explanation of witchcraft, and determines how much of it was objective fact, how much subjective illusion. 6. Modern Roman Catholic miracles become intelligible facts. Spirits whose affections and passions are strongly excited in favor of Catholicism, produce those appearances of the Virgin and of saints which they know will tend to increased religious fervor. The appearance itself may be an objective reality; while it is only an inference that it is the Virgin Mary—an inference which every intelligent Spiritualist would repudiate as in the highest degree improbable.