d by dogmatic pronouncement. It is certain, also, that the burden
of proof rests on those who contend that there can be no such thing. On
the other hand, it may be conceded that the cases recorded in the New
Testament do not seem to be of an essentially devilish kind. On the
general subject of "possession" see F. W. H. Myers's work on _Human
Personality and Survival after Death_, Vol. I. (Longmans, Green & Co.,
New York and London.) Professor William James half humorously remarks:
"The time-honored phenomenon of diabolical possession is on the point of
being admitted by the scientist as a fact, now that he has the name of
hysterodemonopathy by which to apperceive it." _Varieties of Religious
Experience_, p. 501, note.

[8] See _Dictionary of Psychology_, art. "Psychical Research."

[9] Dr. Peloubet, _Teachers' Commentary on the Acts_, 1902.

[10] Dr. Lyman Abbott in _The Outlook_, February 14, 1903.

II

II

SYNOPSIS.--The present net results of the discussion of the
miraculous element in the Bible.--Evaporation of the former
evidential value of miracles.--Further insistence on this value a
logical blunder.--The transfer of miracles from the artillery to the
baggage of the Church.--Probability of a further reduction of the
list of miracles.--Also of a further transfer of events reputed
miraculous to the domain of history.

The cultivation of scientific and historical studies during the last
century, especially in its latter half, has deepened the conviction that

"Through the ages one increasing purpose runs;"

has disposed a growing number of thoughtful minds to regard occasional
signs and wonders, reported from ancient times, as far less evidential
for the reasonableness of religious faith than the steady sustentation
of the Providential order and the moral progress of the world. Fully
convinced of this, we should now estimate, before proceeding further,
the present net results of the discussion, so far as it has gone, of
what is called the miraculous element in the Bible.

First, its former evidential value in proof of divine Revelation is gone
for the men of to-day. The believer in a divine Revelation does not now,
if he is wise, rest his case at all on the miracles connected with its
original promulgation, as was the fashion not very long since. This for
two reasons; chiefly this: that _the decisive criterion of any truth,
ethical or physical, must be truth o