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formance of J annes and Jambres, for it is a smaller thing to
convert one liquid into another than to convert a dead rod
into a living serpent. But Jannes and Jambres, we are in-
formed, were not good. Hence, if Mr. Mozley’s test be a
true one, a point must exist, on the one side, of which
miraculous power demonstrates goodness, while on the other
side it does not. How is this “ point of contrary flexure ”
to be determined ? It must lie somewhere between the
magicians and Moses, for within this space the power passed
from the diabolical to the Divine. But how to mark the
point of passage—how, out of a purely quantitative differ-
ence in the visible manifestation of power we are to infer a
total inversion of quality—it is extremely difficult to see.
Moses, we are informed, produced a large reptile, Jannes
and Jambres produced a small one. I do not possess the
intellectual faculty which would enable me to infer from
those data either the goodness of the one or the badness of
the other; and in the highest recorded manifestations of the
miraculous I am equally at a loss. Let us not play fast and
loose with the miraculous ; either it is a demonstration of
goodness in allwcases or in none. If Mr. Mozley accepts
Christ’s goodness? as transcendent, because He did such
works as no other man did, he ought, logically speaking, to
accept the works of those who, in His name, had cast out
devils, as demonstrating a proportionate goodness on their
part. But it is peOple of this class who are consigned to
everlasting fire prepared for the devil and his angels. Such
zeal as that of Mr. Mozley for miracles tends, I fear, to eat
his religion up. The logical threatens to stifle the spiritual.
The truly religious soul needs no miraculous proof of the
goodneSs of Christ. The words addressed to Matthew at
the receipt of custom required no miracle to produce obedi-
ence. It was by no stroke of the supernatural that Jesus
caused those sent to seize Him to go backward and fall to
the ground. It was the sublime and holy efiluence from

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