The theory certainly contributes something to our problem, making it conceivable, even to our finite intelligence, how the Divine Life of Christ should enter into man, sick of body and sad of soul, and this quite in the line of the order and natural law of God’s universe. Christ is one with the Father; He came down from Heaven to do the will of the Father; His works are done in the Father’s name (John x. 25). The Father hath given the Son to have life in Himself (John v. 26). The Divine Life is communicated to those who seek it in Christ. We are not to restrict the thought of that Life to the immaterial part of our nature; it is the more abundant life which floods the being of him who ‘liveth unto God.’[45] We may not fathom its hidden processes: like spiritual teaching, spiritual healing can come home only to the ‘spiritual men’ whose minds are ‘in tune with the Infinite.’[46] But some desire for ‘more life and fuller’ is found in every man. Classical scholars will remember the pathetic lines written by the statesman Mæcenas in his last illness: [45] John x. 10; Rom. vi. 10. [46] 1 Cor. ii. 14, 15. Debilem facito manu, Debilem pede, coxa ... Vita dum superest, bene est.[47] [47] _Seneca_, Ep. 101: ‘What matters crippled hand and halting thigh? So life be left the cripple, what care I?’ In this universal fact of human nature, this desire to live, which varies infinitely among men from the mere craving of animal existence up to the desire for the life in God, we see man’s response to the Giver of Life. The appeal of the Good Physician is to human nature, and ‘He knows what is in man.’ He takes a natural emotion or faculty, vitalises and invigorates it. We have had to keep the connexion of spiritual health and physical health constantly before us. There is a parallelism between them which is no mere analogy, but is a sort of pre-established harmony; and therefore a wise interpretation of Scripture has seen in the Miracle an ‘acted parable.’ Thus it is in regard to the ‘desire to live’ which supports our bodily vitality. This categorical imperative or instinctive ‘ought’ of health is a primary instinct. The ‘will to be well’ corresponds with the ‘will to be good’ which is the basis of the moral life. (2) Bearing these principles in mind, we must turn to a closer examination of some of the miracles, with a view to some practical conclusions in regard to the healing office of the Church of our own day.