Testament, which you yourself deny, and as to which I shall have something to say in a future letter.
I admit however that there is one seeming argument derived from the "mighty works" of healing undoubtedly worked by the disciples of Jesus as well as by Jesus Himself. Without anticipating a subject that must be deferred to a future letter, I will merely ask you at this stage to distinguish between those "mighty works" on the one hand which were marvellous but not miraculous, and the "miracles" on the other hand which, if true, involved suspensions of the laws of nature. That Jesus may have healed certain diseases through faith, would be acknowledged by the most sceptical physiologists as quite possible in accordance with the laws of nature; and this power would be consistent with such a faith-inspiring personality as we attribute to our Lord. Even from ordinary men and women there "goes out virtue," we scarcely know how, to the sick and suffering who are imbued with their hopefulness, their cheerfulness, their faith; much more might we suppose that from the Ideal of Humanity "virtue" would probably go forth in unique measure and produce unique results, though always in accordance with those laws of material nature to which He had submitted Himself. But this is no argument for real "miracles;" and—even while arguing—I protest against this method of arguing about facts, from metaphysical "antecedent probability." I do not object to the argument from "antecedent probability" where you can appeal to experience and argue from what happened in the past to what is likely to happen in the future. But where you can have no such evidence (because the Son of God was not twice incarnate); where the question is, "Did Jesus do this or did He not?" and where we have history and evidence to guide us, as to what He did and said; it seems to me we ought to be guided by
