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point, where they are really of- use, Mr. Mozley excludes
the affections, and demands a miracle as a certificate of
character. He will not accept any other evidence of the
perfect goodness of Christ. “ N o outward life or conduct,”
he says, “however irreproachable, could prove His perfect
sinlessness, because goodness depends upon the inward
motive, and the perfection of the inward motive is not
proved by the outward act.” But surely the miracle is an
outward act, and to pass from it to the inner motive im-
poses a greater strain upon logic than that involved in our
ordinary methods of estimating men. There is, at least,
moral congruity between the outward goodness and the
inner life, but there is no such congruity between the mira-
cle and the life within. The test of moral goodness laid
down by Mr. Mozley is not the test of John, who says, “ He
that doeth righteousness is righteous ; ” nor is it the test
of Jesus—“By. their fruits ye shall know them; do men-
gather grapes of thorns, or figs of thistles ‘3” But it is the
test of another: “ If thou be the Son of God, command that
these stones be made bread.” For my own part, I prefer
the attitude of Fichte to that of Mr. Mozley. “ The Jesus
of John,” says this nOble and mighty thinker, “ knows no
other God than the True God, in whom we all are, and live,
and may be blessed, and out of whom there is only Death
and Nothingness. And he appeals, and rightly appeals, in
support of this truth, not to reasoning, but to the inward
practical sense of truth in man, not even knowing any other
proof than this inward testimony, ‘ If any man will do the
will of Him who sent me, he shall know of the doctrine
whether it be of God.” ’

Accepting Mr. Mozley’s test, with which alone I am now
dealing, it is evident that, in the demonstration of moral
goodness, the quantity of the miraculous comes into play.
Had Christ, for example, limited Himself to the conversion
of water into wine, He would have fallen short of the per-

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