And he reduces what he considers to be the position of the world in regard to miracles and to the supernatural dogmas of Christianity to the following dilemma: "Either things incredible which nevertheless occurred, and were seen, led to belief in something else incredible, which was not seen; or that thing was in itself so credible that no miracles were required to establish it, and so much more is the unbelief of those who deny confuted. This might I say to these most frivolous objectors." He then proceeds to affirm that it cannot be denied that many miracles attest the great miracle of the ascension in the flesh of the risen Christ, and he points out that the actual occurrence of all these things is not only recorded in the most truthful books, but the reasons also given why they took place. These things have become known that they might create belief; these things by the belief they have created have become much more clearly known. They are read to the people, indeed, that they may believe; yet, nevertheless, they would not be read to the people if they had not been believed. After thus stating the answer which he might give, Augustine now returns to answer the question directly:--"But, furthermore," he continues, "miracles are performed now in his name, either by means of his sacraments, or by the prayers or relics of his saints, but they are not brought under the same strong light as caused the former to be noised abroad with so much glory; inasmuch as the canon of sacred scriptures, which must be definite, causes those miracles to be everywhere publicly read, and become firmly fixed in the memory of all peoples;"(l) and then follows Dr. Mozley's {182}