We see an age of light and darkness--of improvement and misimprovement. Ignorance is supported, when we believe too much, or when we believe too little. And a wise mariner will stand aloof both from Scylla and Charybdis--from the prejudice of superstition and the prejudice of modernism. The foundation of theology is the Sacred Scriptures, and there we find the doctrine of apparitions. Samuel appeared to Saul when he applied for advice to the witch of Endor.[5] There is however no proof that his appearance was the effect of her own power. Two things terrified her: one was the discovery of Saul; the other was, Aliem, a god, rising out of the earth. How could she be terrified merely by the expected effect of her own invention? It is most reasonable to suppose that the event exceeded her expectation--that Samuel really appeared--not to flatter Saul by a sentence of double meaning, like the heathen oracles; but to speak like himself--to reprove Saul for coming there, and to denounce that terrible sentence upon him and his house, which might naturally be expected from that faithful prophet. When the disciples saw Jesus walking on the sea, they were troubled, saying, it is a spirit, and they cried out for fear; but his answer was, “Be of good cheer, it is I; be not afraid.” Here we see the disciples believed the existence of Spectres, and here was a fair opportunity for our Lord to teach them the contrary. But he did not thus improve it: for after his resurrection they discovered the same opinion. He asked one of them to handle him; not to disprove their opinion, but to prove his resurrection. Some time after this, Peter, miraculously delivered from prison, knocked at the house of Mary, where many were gathered for prayer. The damsel Rhoda, constantly affirmed to them that she heard Peter’s voice. Then said they, “It is his angel.” Thus their opinion continued the same through the fairest opportunities of their being taught otherwise by unerring wisdom. But they had never read Voltaire, nor Hume’s observation on the Sprights of the British Fathers. ARG. 2. “When the Scriptures were written and published, and the christian religion fully established, revelation ceased, and miracles and heavenly messages were no longer requisite.” How do they know? How _can_ they know these matters, unless by the Scriptures? And where do they say, that after the establishment of christianity, miracles and heavenly messages should be no longer requisite? It is believed that no such passage can be found.