perhaps is, a necessary basis for their acceptance of Christ. In such minds I would no more wish to disturb the beliel in miracles than I would shake a little child's faith that his father is perfectly good and wise. But when a man says, "the miracles of Christ are inextricably connected with the life of Christ; I am forced to reject the former, and therefore I must also reject the latter"—then I feel moved to shew him that there is no such inextricable connection, and that Christ will remain for us a necessary object of worship, even if we detach the miracles from the Gospels. Now I cannot do this without shewing that the miraculous accounts stand on a lower level than the rest of the Gospel narrative, and that they may have been easily introduced into the Gospels without any sufficient basis of fact, and yet without any intention to deceive; so that the discrediting of the miracles will not discredit their non-miraculous context. In doing this, I might possibly destroy any lingering vestige of belief which you may still have in the miraculous; and this I am most unwilling to do, if you find miracles a necessary foundation of Christian faith.
I do not therefore quite know as yet how I ought to try to help you, except by saying that I have myself passed through the same valley of doubt through which you are passing now, and that I have reached a faith in Christ which is quite independent of any belief in the miraculous, and which enables me not only to trust in Him, but also to worship Him. This new faith appears to me purer, nobler, and happier, as well as safer, than the old: but I do not feel sure that it is attainable (in the present condition of thought) without more unprejudiced reflection and study than most people are willing to devote to subjects of this kind. And to give up the old faith, without attaining the new, would be a terrible disaster. Hence I am in doubt, not about what is best, but about
