245. We have now reached a stage from which we can very easily dispose of any scientific difficulty regarding miracles. For if the invisible was able to produce the present visible universe with all its energy, it could of course, _a fortiori_, very easily produce such transmutations of energy from the one universe into the other as would account for the events which took place in Judea. Those events are therefore no longer to be regarded as absolute breaks of continuity, a thing which we have agreed to consider impossible, but only as the result of a peculiar action of the invisible upon the visible universe. When we dig up an ant-hill, we perform an operation which, to the inhabitants of the hill, is mysteriously perplexing, far transcending their experience, but _we_ know very well that the whole affair happens without any breach of continuity of the laws of the universe. In like manner, the scientific difficulty with regard to miracles will, we think, entirely disappear, if our view of the invisible universe be accepted, or indeed if any view be accepted which implies the presence in it of living beings much more powerful than ourselves. It is of course assumed that the visible and invisible are and have been constantly in a state of intimate mutual relation. 246. We have as yet only replied to the scientific objection, but there are other objections which might be raised. Thus, for instance, it might be said, What occasion was there for the interference implied in miracles? And again, Is the historical testimony in favour of their occurrence conclusive? We must leave the last objection to be replied to by the historian; but with respect to the former, it appears to us as almost self-evident that Christ, if He came to us from the invisible world, could hardly (with reverence be it spoken) have done so without some peculiar sort of communication being established between the two worlds. No doubt we may well imagine that the acts of interference in virtue of this communication were strictly limited; and in proof of this conclusion we may cite the fact that what did occur was sufficiently startling to have secured the ear of humanity ever since, but not sufficiently overwhelming to preclude the exercise of individual faith. The very fact of there being sincere sceptics proves, we think, the limited extent of these interferences.[65] And we must remember, on the other hand, that it is quite possible to accept fully the truth of a statement without the slightest influence resulting as regards modification of our course of action. Perhaps the most terrible portion of the New Testament is the passage (James ii. 19), ‘the demons also believe, and tremble.’