From this it is clear that miracles need not violate natural laws. And though at first one might be inclined to dispute this with regard to particular miracles; the statement is quite correct, provided we make due allowance for our own ignorance. Take, for example, the supposed case of the men in the furnace. We certainly do not know how their bodies were kept cool, but we cannot say it was impossible. For extreme heat, and even _extreme_ cold, may be very close together, as is shown by the well-known experiment of freezing mercury inside a red-hot crucible. As a mere marvel this is quite as wonderful as the men in the furnace; and an ignorant man would probably pronounce both to be equally incredible. Or, to take another example, suppose it were said that on one occasion a few loaves of bread were miraculously increased so as to feed some thousands of persons: could we say that this must have violated natural laws? Certainly not, for bread is composed of carbon, and other elements, which were in abundance all round. And though we only know one way of forming them into bread, which is by means of a living plant, we cannot say that this is the only method. Indeed, there is nothing incredible in substances like bread being made artificially some day. Of course in all marvels produced by _man_, we know the special cause at work, but this does not justify us in saying that in a miracle, merely because we do not know it, the laws of nature must be violated. Moreover there is much to be said in favour of what is usually called God's _immanence_ in nature, but which would perhaps be better described as _nature's immanence in God_.[9] This means that all natural forces are due to the present and immediate action of God's Will; and if it is correct, it greatly lessens the difficulty as to miracles. For then there would be no interference with nature at all, leave alone violating its laws, God would be working there all the time, only in a miracle He would not be working in exactly the same way as in ordinary events. [Footnote 9: Acts 17. 28; Col. 1. 17.] But in any case there is, as we have shown, nothing incredible in the way in which miracles are said to be _caused_, provided it is credible that God should wish to use His power over nature in the assumed manner; for natural forces are anyhow His servants, not His masters. And this brings us to the third aspect of the miracles; for whether God would wish to act in a certain way depends of course on what _purpose_ He had in doing so. (3.) _Miracles as signs._