of the spirits on the authority of Revelation, we are not in danger of invalidating the evidence upon which that authority rests. For the cogency of the argument for miracles depends on the assumption, that interruptions in the course of nature must ultimately proceed from God; which is not true, if they may be effected by other beings without his sanction. And it must be conceded, that, explicit as scripture is in considering miracles as signs of divine agency, it still does seem to give created spirits some power of working them; and even, in its most literal sense, intimates the possibility of their working them in opposition to the true doctrine (Deut. 13 : 1-3; Mat. 24 : 24; 2 Thes. 2 : 9-11).' (Dr. Newman's Two Essays on Miracles, p. 31.) "Dr. Newman repudiates the attempts of various writers to overcome this difficulty by making a distinction between great miracles and small, many miracles and few, or by referring to the nature of the doctrine attested in order to determine the author of the miracles, or by denying the power of spirits altogether, and explaining away scripture statements of demoniacal possession and the narrative of the Lord's temptation. 'Without having recourse to any of these dangerous modes of answering the objection,' he says, 'it may be sufficient to reply, that, since, agreeably to the antecedent sentiment of reason, God has adopted miracles as the seal of a divine message, we believe he will never suffer them to be so counterfeited as to deceive the humble inquirer.' (Ibid. p. 51.) "This is the only reply which even so powerful a reasoner as Dr. Newman can give to an objection based on distinct statements of scripture itself. He cannot deny the validity of the objection, he can only hope or believe in spite of it. Personal belief independent of evidence is the most common and the weakest of arguments; at best it is prejudice masked in the garb of reason. It is perfectly clear that miracles being thus acknowledged to be common both to God and to other spirits they cannot be considered a distinctive attestation of divine intervention; and as Spinoza finely argued, not even the mere existence of God, can be inferred from them; for as a miracle is a limited act and never expressed more than certain and limited power, it is certain that we cannot from such an effect, conclude even the existence of a cause whose power is infinite.