If indeed we are to draw any kind of parallel between divine and human action, we shall have to ask ourselves what is there appertaining to the divine Spirit which can in any sense be said to correspond to its “Body”? And I suppose we shall reply, in Pauline language, that Mankind, which is said to have Christ for its Head, might be mystically and spiritually called the Body of the divine Will or Holy Spirit. If this be so, proceeding with our parallel, might we not repeat, word for word, with the needful proportionate changes, the language of the last paragraph: “The divine Will or Spirit acts directly on the divine body (that is on mankind) in accordance with the Laws of Spiritual Nature, and it does not interfere with the external world, except indirectly, through mankind, in accordance with the Laws of Nature (as technically defined)”? I do not say that this analogy is logic-proof: for what can be called a “body,” or what “external,” in relation to the all-pervading God? Nevertheless, as it falls in with our actual experiences, this mystical parallel seems as well worth recording as most _a priori_ notions on this subject, though we take it as no more than an illustration of possibilities. But, if we are to confine ourselves to certainties, the one thing certain is, that Nature, in the fullest sense, human as well as non-human, emphatically discourages us from expecting “miracles.” XIV THE MIRACLES OF THE OLD TESTAMENT MY DEAR ——, Your last letter now comes to the point which I have been long anticipating, or rather it recurs to the point from which our correspondence started—the credibility of the miracles attributed to Christ. You tell me that during the long vacation you have been rapidly reviewing my letters and attempting to enter into my views. There is much, you say, that is new, and there is something that improves on acquaintance, in this form of “Christian Positivism” as you call it; its intellectual security has attractions for you, and it seems to you to satisfy at once the aspirations of those who are drawn to worship humanity, and of those who are drawn to worship something above humanity. All this looks very well on paper, you say; but when you take up the Gospels, it seems to fade away into a mere student’s dream: and you state the objection thus: “For our knowledge of Christ, we depend almost entirely upon the New Testament; now the New Testament contains accounts of miracles; these miracles we are unable to accept as historical; consequently the New Testament must be regarded as non-historical, and the whole story of Christ becomes a myth.”