But we may perhaps be called upon to believe in the miracles of the Old Testament on the authority, so to speak, of the miracles of the New Testament. Such at least I take to be the meaning of the following extract from an author who has done so much good educational as well as episcopal work, and has manifested such an openness to new truth, that I differ from him with diffidence where I may possibly have misunderstood his meaning, and with regret where I am confident that I have understood him correctly. The passage is from Bishop Temple’s Bampton Lectures,[11] and I will give it at full length, partly because I may have to refer to it again, partly because I am afraid of misinterpreting it if I separate one or two sentences from the context: “We have to ask what evidence can be given that any such miracles as are recorded in the Bible have ever been worked? It is plain at once that the answer must be given by the New Testament. No _such_[12] evidence can now be produced on behalf of the miracles of the Old Testament. The times are remote; the date and authorship of the Books not established with certainty; _the mixture of poetry with history, no longer capable of any sure separation into its parts_; and, if the New Testament did not exist, it would be impossible to show such a distinct preponderance of probability as could justify us in calling many [? any] to accept the miraculous parts of the narrative as historically true.” If I understand this argument, I fear I must dissent from it. But let us try at least to understand it. Dr. Temple admits (what I should not be disposed to have admitted without a good deal of qualification) that “the mixture of _poetry with history_” (and the context makes it clear that he is referring to the miraculous accounts of the Old Testament) is “no longer capable of any sure separation into its parts.” This is a very important admission indeed. A plain Englishman may miss, at first sight, the full importance of it. He may be disposed to say, “What does this matter to me? What do I care whether a miracle is told in poetry or in prose, provided only it is true?” But by “poetry” Dr. Temple does not mean “verse;” he means hyperbole, poetic figures of speech and metaphors; in plain English, he means language that is literally and historically untrue. Consequently the admission amounts to this, that it is now no longer possible in the miraculous narratives of the Old Testament to separate what is historically true from what is historically untrue. If this be so, I cannot understand how the question is substantially affected by the New Testament. Let us suppose for a moment that, many centuries after the times of Moses and Samson, real miracles were wrought by Christ and the apostles; suppose even, in addition, that the reality of the miracles wrought by Christ and his followers could constitute any evidence for the Mosaic Miracles or could