v. We speak, therefore, not of what we know, but, as I have said, by an act of faith, of that which would be _if_ we knew. In this attitude we make allowance for possible and probable defects in our sources: we make allowance for all the disturbing influences that have brought them into the shape in which we see them. But in doing this, we have the consolation of feeling that any element of mistake that has come in under this head has been all of the nature of _extension_. The miracles of primitive Christianity are certainly not a series of fictions. There certainly was among them a large nucleus of events that really had the character claimed for them, that were really due to the operation of a Divine cause, and really bore witness to the presence of such a cause. If there was anything beyond this of a less trustworthy character, we may be sure that it was framed on the analogy of that which is verifiable, or that would be verifiable if we possessed instruments and methods capable of dealing with it. This principle of _extensions_ is, I believe, of the first importance in the scientific reconstruction of primitive Christianity. It at once explains and covers the transition from that which is permanent to that which is not permanent. It signifies ‘the removing of those things that are shaken, ... that those things which are not shaken may remain.’ As, for instance, in the case of the belief in Inspiration, there is undoubtedly a reality underlying the popular belief both of ancient and of modern times, so, also, in the case of miracle we may be sure that there is an inner reality, which no criticism will ever dissolve, though it may succeed in making us conscious that the descriptions of eighteen centuries ago no longer satisfy the thought of to-day. iii. The Gospel embodies ocular Testimony.