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miracles by putting them on a level with the remarkable story about the fire which stopped the rebuilding of the temple, or that about the death of Arius—but Dr. Newman is above suspicion. The pity is that his list of what he delicately terms "difficult" instances is so short. Why omit the manufacture of Eve out of Adam's rib, on the strict historical accuracy of which the chief argument of the defenders of an iniquitous portion of our present marriage law depends? Why leave out the account of the "Bene Elohim" and their gallantries, on which a large part of the worst practices of the mediæval inquisitors into witchcraft was based? Why forget the angel who wrestled with Jacob, and, as the account suggests, somewhat overstepped the bounds of fair play at the end of the struggle? Surely we must agree with Dr. Newman that, if all these camels have gone down, it savors of affectation to strain at such gnats as the sudden ailment of Arius in the midst of his deadly, if prayerful,[1] enemies; and the fiery explosion which stopped the Julian building operations. Though the words of the "Conclusion" of the "Essay on Miracles" may, perhaps, be quoted against me, I may express my satisfaction 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 mediæval 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 forward to the alleged Roman miracles of the present day, which Dr. Newman might not have admitted.

  1. According to Dr, Newman, "This prayer [that of Bishop Alexander, who begged God to 'take Arius away'] is said to have been offered about 3 p. m. on the Saturday; that same evening Arius was in the great square of Constantine, when he was suddenly seized with indisposition" (p. clxx). The "infidel" Gibbon seems to have dared to suggest that "an option between poison and miracle" is presented by this case; and it must be admitted, that if the bishop had been within reach of a modern police magistrate, things might have gone hardly with him. Modern "infidels," possessed of a slight knowledge of chemistry, are not unlikely, with no less audacity, to suggest an "option between fire-damp and miracle" in seeking for the cause of the fiery outburst at Jerusalem.