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 Imposture is so far from being the general rule in these cases, that it is the rare exception. Signs and wonders men's minds will have, and they create them honestly and naturally; yet not so but that we can see how they create them.

Roman Catholics fancy that Bible-miracles and the miracles of their Church form a class by themselves; Protestants fancy that Bible-miracles, alone, form a class by themselves. This was eminently the posture of mind of the late Archbishop Whately:—to hold that all other miracles would turn out to be impostures, or capable of a natural explanation, but that Bible-miracles would stand sifting by a London special jury or by a committee of scientific men. No acuteness can save such notions, as our knowledge widens, from being seen to be mere extravagances, and the Protestant notion is doomed to an earlier ruin than the Catholic. For the Catholic notion admits miracles,—so far as Christianity, at least, is concerned,—in the mass; the Protestant notion invites to a criticism by which it must before long itself perish. When Stephen was martyred, he looked up into heaven, and saw the glory of God and Jesus standing on the right hand of God. That, says the Protestant, is solid fact. At the martyrdom of St. Fructuosus the Christian servants of the Roman governor, Babylas and Mygdone, saw the heavens open, and the saint and his deacon Eulogius carried up on high with crowns on their heads. That is, says the Protestant, imposture or else illusion. St. Paul hears on his way to Damascus the voice of Jesus say to him: 'Saul, Saul, why persecutest thou me?' That is solid fact. The companion of St. Thomas Aquinas hears a voice from the crucifix say to the praying saint: 'Thou hast written well of me, Thomas; what recompence dost thou desire?' That is imposture or else illusion. Why? It is impossible to find any criterion by which one of these