his list of miracles occurring in or close to his own diocese, within two years of the time at which he writes, or, to refer to more recent times, the evidence of Pascal for the Port-Royal miracles, must be admitted, not only not to present the broad distinction of evidence of which Dr. Mozley speaks, but on the contrary to be even more unassailable than that of the Gospel miracles. The Church, which is the authority for those miracles, is also the authority for the long succession of such works wrought by the saints. The identity of the writers we have instanced has never been doubted; their trustworthiness, in so far as stating what they believe to be true is concerned, has never been impugned; the same could be affirmed of writers in every age who record such miracles. The broad distinction of evidence for which Dr. Mozley contends, does not exist; it does not lie within the scope of his lectures either to define or prove it, and he does not of course commit the error of assuming the inspiration of the records. The fact is that theologians demand evidence for later miracles, which they have not for those of the Gospels, and which transmitted reverence forbids their requiring. They strain out a gnat and swallow a camel. Dr. Mozley points to the life of sacrifice and suffering of the Apostles as a remarkable and peculiar testimony to the truth of the Gospel miracles, and notably of the Resurrection and Ascension.(1) Without examining, here, how much we really know of those lives and sufferings, one thing is perfectly evident: that sacrifice, suffering, and martyrdom itself are evidence of nothing except of the personal belief of the person enduring them; they do not prove the truth of the doctrines believed. No {196}