See Westcott, Gospel of the Resurrection, 19; Cox, Miracles, an Argument and a Challenge: “Anthropomorphism is preferable to hylomorphism.” Newman Smyth, Old Faiths in a New Light, ch. 1—“A miracle is not a sudden blow struck in the face of nature, but a use of nature, according to its inherent capacities, by higher powers.” See also Gloatz, Wunder und Naturgesetz, in Studien und Kritiken, 1886:403-546; Gunsaulus, Transfiguration of Christ, 18, 19, 26; Andover Review, on “Robert Elsmere,” 1888:303; W. E. Gladstone, in Nineteenth Century, 1888:766-788; Dubois, on Science and Miracle, in New Englander, July, 1889:1-32—Three postulates: (1) Every particle attracts every other in the universe; (2) Man’s will is free; (3) Every volition is accompanied by corresponding brain-action. Hence every volition of ours causes changes throughout the whole universe; also, in Century Magazine, Dec. 1894:229—Conditions are never twice the same in nature; all things are the results of will, since we know that the least thought of ours shakes the universe; miracle is simply the action of will in unique conditions; the beginning of life, the origin of consciousness, these are miracles, yet they are strictly natural; prayer and the mind that frames it are conditions which _the Mind_ in nature cannot ignore. _Cf.__ Ps. 115:3—_“our God is in the heavens: He hath done whatsoever he pleased” = his almighty power and freedom do away with all _a priori_ objections to miracles. If God is not a mere _force_, but a _person_, then miracles are possible. (_e_) This possibility of miracles becomes doubly sure to those who see in Christ none other than the immanent God manifested to creatures. The Logos or divine Reason who is the principle of all growth and evolution can make God known only by means of successive new impartations of his energy. Since all progress implies increment, and Christ is the only source of life, the whole history of creation is a witness to the possibility of miracle.