Pascal’s aphorism that “doctrines must be judged by miracles, miracles by doctrine,” needs to be supplemented by Mozley’s statement that “a supernatural fact is the proper proof of a supernatural doctrine, while a supernatural doctrine is not the proper proof of a supernatural fact.” E. G. Robinson, Christian Theology, 107, would “defend miracles, but would not buttress up Christianity by them.... No amount of miracles could convince a good man of the divine commission of a known bad man; nor, on the other hand, could any degree of miraculous power suffice to silence the doubts of an evil-minded man.... The miracle is a certification only to him who can perceive its significance.... The Christian church has the resurrection written all over it. Its very existence is proof of the resurrection. Twelve men could never have founded the church, if Christ had remained in the tomb. The living church is the burning bush that is not consumed.” Gore, Incarnation, 57—“Jesus did not appear after his resurrection to unbelievers, but to believers only,—which means that this crowning miracle was meant to confirm an existing faith, not to create one where it did not exist.” Christian Union, July 11, 1891—“If the anticipated resurrection of Joseph Smith were to take place, it would add nothing whatever to the authority of the Mormon religion.” Schurman, Agnosticism and Religion, 57—“Miracles are merely the bells to call primitive peoples to church. Sweet as the music they once made, modern ears find them jangling and out of tune, and their dissonant notes scare away pious souls who would fain enter the temple of worship.” A new definition of miracle which recognizes their possible classification as extraordinary occurrences in nature, yet sees in all nature the working of the living God, may do much to remove this prejudice. Bishop of Southampton, Place of Miracle, 53—“Miracles alone could not produce conviction. The Pharisees ascribed them to Beelzebub. Though Jesus had done so many signs, yet they believed not.... Though miracles were frequently wrought, they were rarely appealed to as evidence of the truth of the gospel. They are simply signs of God’s presence in his world. By itself a miracle had no evidential force. The only test for distinguishing divine from Satanic miracles is that of the moral character and purpose of the worker; and therefore miracles depend for all their force upon a previous appreciation of the character and personality of Christ (79). The earliest apologists make no use of miracles. They are of no value except in connection with prophecy. Miracles _are_ the revelation of God, not the _proof_ of revelation.” _Versus_ Supernatural Religion, 1:23, and Stearns, in New Englander, Jan. 1882:80. See Mozley, Miracles, 15; Nicoll,