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field has its analogy in the laws of association in the other. 
Neither field has been barren of fruits, and a student in the 
one need not undervalue the labours of a student in the 
other. 
It is obvious that miracles are impossible upon the principles 
of materialism. Are they to be considered impossible or un- 
reasonable upon the principles underlying a belief in mind ? 
This appears to me to be the question, for although doubters 
of miracles have mainly relied upon materialistic arguments, 
which, if pushed, would go far towards subjecting mind to 
matter, or excluding it from our books and papers, still I 
believe most of them would repudiate all sympathy with mate- 
rialism. We have therefore to meet objectors who will grant 
the position which we have taken up thus far in reference to 
mind. 
Now the two worlds of mind and matter, with their sepa- 
rate facts and phenomena, must be taken into account in the 
settlement of the question of miracles, because no man ever 
contended that miracles were possible apart from mind and 
free agency. It is preposterous to attempt to settle this 
question, connected as it is with the power and spontaneity 
of mind or will, by an appeal to the bare order or course of 
nature in its fnaterial aspect. Yet this is neither more nor 
less than what is attempted mainly to be done by the oppo- 
nents of miracles in the present day. Whatever the value of 
their conclusion may be, it cannot be said to follow from their 
premisses. Instead of the conclusion that miracles are scienti- 
fically impossible, following, as Mr. Powell asserted, from the 
“ higher laws of thought/'’ I venture to affirm that that conclu- 
sion, in his own essay, was drawn in contravention of the first 
principles of legitimate argumentation. 
The supremacy of mind is a thing of daily experience. We 
know that the laws of nature are under the control of our own 
will to a limited extent. We are able to control the forces of 
nature so as to produce what results we please. Matter bows 
in subjection to the human will. Results are brought about, 
which in the first instance, it is allowed, are traceable to mate- 
rial or second causes ; but when these results are traced back- 
wards, we arrive at last at the human will as their so le efficient 
cause, acting upon the human body, and through it upon ex- 
ternal nature. Here, then, we have an clvtsZovglov or sui 
potestas, which supplies us with the foundation of a legitimate 
argument from the less to the greater, in favour of miracles. 
The power of the Supreme Will exceeds that of man by an 
infinite difference, and the freedom of the Divine Will must be 
commensurate with Divine power. Miracles, then, as effects 
