I reply, that the conception of a miracle does not involve any necessary violation of the laws of nature. All that it implies is the presence of another force different from those which have come under our cognisance: and this may act so as to produce the miracle without violating one of nature’s laws. But, it is added, “uniform and unalterable experience has established these laws.” What has this experience really established? It is this, and this only, Given the presence of certain forces, _and no others_, certain results invariably follow. But experience cannot tell us anything, as to what would be the law of nature, if some other force were in action; nor is it able to say one word as to the non‐existence of any force which has not come under its observation. Abstractedly, it is true that the argument against a miracle is as entire as any argument from experience can be imagined, because experience really supplies us with no basis for argumentation in the case. Prior to the invention of railways and the discovery of the uses to which steam can be applied, the argument from experience was equally valid against the possibility of travelling in a carriage not propelled by animal force. In each case a new force enters into the conditions, of which experience is unable to take cognisance. “Why is it more probable that all men must die?” asks this writer, “or that lead cannot of itself remain suspended in the air; or that fire consumes wood, and is extinguished by water, unless it be that these events are found agreeable to nature, and there is required a violation of its laws, or in other words, a miracle, to prevent them?” I answer that it is probable that all men must die, because we observe under the action of the known forces of nature that all men do die. But this says nothing as to what must take place if another force was present; or a combination of existing forces was discovered sufficiently potent to counteract the action of those which in the present state of things bring about the dissolution of man’s frame. There is no necessity, for the purpose of effecting this, that one of the existing forces should be suspended. The time was, when certain forms of disease invariably resulted in death. The advance of medical science has averted this result. Ought the discovery to have been rejected because it pretended to produce a fact contrary to prior experience? Are any of the laws of nature violated, or are its forces suspended in such a case? What has taken place? Man has discovered agencies which have neutralized the effect of other agencies. Our belief that all men must die rests on the assumption that no force can or will at any future time be brought into action which will counteract the forces now in operation by which that event is produced.