substantiated without miracles.' Other credentials, it is true, might be exhibited _in addition_ to miracles,--and such it would be natural to look for,--but it seems impossible that miracles could be dispensed with."(1) Dr. Mansel, the late Dean of St. Paul's, bears similar testimony: "A teacher who proclaims himself to be specially sent by God, and whose teaching is to be received on the authority of that mission, must, from the nature of the case, establish his claim by proofs of another kind than those which merely evince his human wisdom or goodness. A superhuman authority needs to be substantiated by superhuman evidence; and what is superhuman is miraculous."(2) Dr. J. H. Newman, in discussing the idea and scope of miracles, says: "A Revelation, that is, a direct message from God to man, itself bears in some degree a miraculous character;... And as a Revelation itself, so again the evidences of a Revelation may all more or less be considered miraculous.... It might even be said that, strictly speaking, no evidence of a Revelation is conceivable which does not partake of the character of a Miracle; since nothing but a display of power over the existing system of things can attest the immediate presence of Him by whom it was originally established."(3) Dr. Mozley has stated in still stronger terms the necessity that Christianity should be authenticated by the evidence of miracles. He supposes the case that a person of evident integrity and loftiness of character had appeared, eighteen centuries ago, announcing himself as pre-existent from all eternity, the Son of God, Maker {7} of the world, who had come down from heaven and assumed the form and nature of man in order to be the Lamb of God that taketh away the sins of the world, and so on, enumerating other doctrines of Christianity. Dr. Mozley then asks: "What would be the inevitable conclusion of sober reason respecting that person? The necessary conclusion of sober reason respecting that person would be that he was disordered in his understanding... By no rational being could a just and benevolent life be accepted as proof of such astonishing announcements. Miracles are the necessary complement, then, of the truth of such announcements, which, without them, are purposeless and abortive, the unfinished fragments of a design which is nothing unless it is the whole. They are necessary to the justification of such announcements, which indeed, unless they are supernatural truths, are the wildest delusions."(1) He, therefore, concludes that: "Christianity cannot be maintained as a revelation undiscoverable by human reason, a revelation of a supernatural scheme for man's salvation, without the evidence of miracles."(2)