naturalness of Redemption existed for me merely in the germ.
Meantime, as to the miracles I had no doubts at all, or only such transient doubts as were suggested by pictures of Holy Families and other sacred subjects, which exhibited Christ as essentially non-human, with a halo around his head, or as an infant with three outstretched fingers blessing his kneeling mother. As a youth, I took it for granted that God could not become man save by a miracle, and therefore that the God-man must work miracles. Further, I assumed that Moses and some of the prophets had worked miracles, and if so, how could it be that the Servants should work miracles and the Son should not? As I grew towards manhood, such rising qualms of doubt as I felt on this point were stilled by the suggestion (which I found in Trench's book on miracles) that the miracles of Christ must be in accordance with some latent law of spiritual nature. It was a little strange certainly that these latent laws should be utilised only for the children of Abraham, and it was inconvenient that the miracles of Moses should be, materially speaking, so stupendously superior to those of Christ; but I took refuge in the greater beauty and emblematic meaning of the latter. Even at the time when I signed the Thirty-nine Articles I had no suspicion that the miracles were not historical. Partly, I had never critically and systematically studied the Gospels as one studies Thucydides or Æschylus; partly the miracles had always been kept in the background by my Rector and the books of the Broad Church School, and I had been accustomed to rest my faith on Christ Himself and not on the miracles; and so it came to pass that, for some time after I was ordained, I was quite content to accept all the miracles of the Old and New Testaments, and to be content with the explanation suggested by "latent laws."
