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 best but a very short way—disbelievers in the supernatural must simply reject as legendary or mythical the great mass of the wonderful works.

The question, then, does not concern the historicity of this miracle or that; it concerns the historicity of all miracles. That fact is often obscured, and the obscuration of it often introduces an element of something like disingenuousness into the advocacy of the liberal cause. The liberal preacher singles out some one miracle and discusses that as though it were the only point at issue. The miracle which is usually singled out is the Virgin Birth. The liberal preacher insists on the possibility of believing in Christ no matter which view be adopted as to the manner of His entrance into the world. Is not the Person the same no matter how He was born? The impression is thus produced upon the plain man that the preacher is accepting the main outlines of the New Testament account of Jesus, but merely has difficulties with this particular element in the account. But such an impression is radically false. It is true that some men have denied the Virgin Birth and yet have accepted the New Testament account of Jesus as a supernatural Person. But such men are exceedingly few and far between. It might be difficult to find a single one of any prominence living to-day, so profoundly and so obviously congruous is the Virgin Birth with the whole New Testament presentation of Christ. The overwhelming majority of those who reject the Virgin Birth reject also the whole supernatural content of the New Testament, and make of the “resurrection” just what the word “resurrection” most emphatically did not mean—a permanence of the influence of Jesus or a mere spiritual existence of Jesus beyond the grave. Old words may here be used, but the thing that they designate is gone. The disciples believed in the