the narrative of the combats of St. Anthony with evil spirits, is a development rather than a contradiction of revelation, viz. of such texts as speak of Satan being cast out by prayer and fasting. To be shocked, then, at the miracles of Ecclesiastical history, or to ridicule them for their strangeness, is no part of a scriptural philosophy (pp. liii-liv). Further on, Dr. Newman declares that it has been admitted that a distinct line can be drawn in point of character and circumstance between the miracles of Scripture and of Church history; but this is by no means the case (p. lv) ... specimens are not wanting in the history of the Church, of miracles as awful in their character and as momentous in their effects as those which are recorded in Scripture. The fire interrupting the rebuilding of the Jewish temple, and the death of Arius, are instances, in Ecclesiastical history, of such solemn events. On the other hand, difficult instances in the Scripture history are such as these: the serpent in Eden, the Ark, Jacob's vision for the multiplication of his cattle, the speaking of Balaam's ass, the axe swimming at Elisha's word, the miracle on the swine, and various instances of prayers or prophecies, in which, as in that of Noah's blessing and curse, words which seem the result of private feeling are expressly or virtually ascribed to a Divine suggestion (p. lvi).