in each case, and it is only reasonable to suppose that the results
were the same. If the evidence of Eginhard is insufficient to lead
reasonable men to believe in the miracles he relates, _a fortiori_ the
evidence afforded by the Gospels and the Acts must be so.[43]

But it may be said that no serious critic denies the genuineness of
the four great Pauline Epistles--Galatians, First and Second
Corinthians, and Romans--and that in three out of these four Paul lays
claim to the power of working miracles.[44] Must we suppose,
therefore, that the Apostle to the Gentiles has stated that which is
false? But to how much does this so-called claim amount? It may mean
much or little. Paul nowhere tells us what he did in this direction;
and in his sore need to justify his assumption of apostleship against
the sneers of his enemies, it is hardly likely that, if he had any
very striking cases to bring forward, he would have neglected evidence
so well calculated to put them to shame. And, without the slightest
impeachment of Paul's veracity, we must further remember that his
strongly-marked mental characteristics, displayed in unmistakable
fashion by these Epistles, are anything but those which would justify
us in regarding him as a critical witness respecting matters of fact,
or as a trustworthy interpreter of their significance. When a man
testifies to a miracle, he not only states a fact, but he adds an
interpretation of the fact. We may admit his evidence as to the
former, and yet think his opinion as to the latter worthless. If
Eginhard's calm and objective narrative of the historical events of
his time is no guarantee for the soundness of his judgment where the
supernatural is concerned, the heated rhetoric of the Apostle of the
Gentiles, his absolute confidence in the "inner light," and the
extraordinary conceptions of the nature and requirements of logical
proof which he betrays, in page after page of his Epistles, afford
still less security.

There is a comparatively modern man who shared to the full Paul's
trust in the "inner light," and who, though widely different from the
fiery evangelist of Tarsus in various obvious particulars, yet, if I
am not mistaken, shares his deepest characteristics. I speak of George
Pox, who separated himself from the current Protestantism of England,
in the seventeenth century, as Paul separated himself from the
Judaism of the first century, at the bidding of the "inner light"; who
went thr