The question of the reality of miracles clearly is not affected.

Justin's documents, whatever they were, not only contained repeated notices of the miracles in general, the healing of the lame and the paralytic, of the maimed and the dumb, and the raising of the dead--not only did they include several discourses, such as the reply to the messengers of John and the saying to the Centurion whose servant was healed, which have direct reference to miracles, but they also give marked prominence to the chief and cardinal miracles of the Gospel history, the Incarnation and the Resurrection.

It is antecedently quite possible that the narrative of these events may have been derived from a document other than our Gospels; but, if so, that is only proof of the existence of further and independent evidence to the truth of the history.

This document, supposing it to exist, is a surprising instance of the homogeneity of the evangelical tradition; it differs from the three Synoptic Gospels, nay, we may say even from the four Gospels, _less_ than they differ from each other.
(2) But we may go further than this.

If Justin really used a separate substantive document now lost, that document, to judge from its contents, must have represented a secondary, or rather a tertiary, stage of the evangelical literature; it must have implied the previous existence of our present Gospels.