of miracles as one which merely affects the _external accessories_ of Christianity, leaving the _essential doctrines_ untouched."(1) Dr. Mozley in a similar manner argues the inseparable union of miracles with the Christian faith. "Indeed not only are miracles _conjoined_ with doctrine in Christianity, but miracles are inserted _in_ the doctrine and are part of its contents. A man cannot state his belief as a Christian in the terms of the Apostles' Creed without asserting them. Can the doctrine of our Lord's Incarnation be disjoined from one physical miracle? Can the doctrine of His justification of us and intercession for us, be disjoined from another?... If a miracle is incorporated as an article in a creed, that article of the creed, the miracle, and the proof of it by a miracle, are all one thing. The great miracles, therefore, upon the evidence of which the Christian scheme rested, being thus inserted in the Christian Creed, the belief in the Creed was of itself the belief in the miraculous evidence of it.... Thus miracles and the supernatural contents of Christianity must stand or fall together."(2) Dr. Heurtley, referring to the discussion of the reality of miracles, exclaims: "It is not too much to say, therefore, that the question is vital as regards Christianity."(3) Canon Westcott not less emphatically makes the same statement. "It is evident," he says, "that if the claim to be a miraculous religion is essentially incredible apostolic Christianity is simply false.... The essence of Christianity lies in a miracle; and if it can be shown that a miracle is either impossible or incredible, all further inquiry into the details of its history is superfluous {10} in a religious point of view."(1) Similarly, a recent Hulsean lecturer, Dr. Farrar, has said: "However skilfully the modern ingenuity of semi-belief may have tampered with supernatural interpositions, it is clear to every honest and unsophisticated mind that, if miracles be incredible, Christianity is false. If Christ wrought no miracles, then the Gospels are untrustworthy;... If the Resurrection be merely a spiritual idea, or a mythicized hallucination, then our religion has been founded on an error...." (2) It has been necessary clearly to point out this indissoluble connection between ecclesiastical Christianity and the supernatural, in order that the paramount importance of the question as to the credibility of miracles should be duly appreciated. Our inquiry into the reality of Divine Revelation, then, whether we consider its contents or its evidence, practically reduces itself to the very simple issue: Are miracles antecedently credible? Did they ever really take place? We do not intend to confine ourselves merely to a discussion of the abstract question, but shall also endeavour to form a correct estimate of the value of the specific allegations which are advanced. 2.