“It is written, ’To them that believed on Him, gave He power to be
    called Sons of God.’” (On Prayer, ch. ii.)

    “But by saying ‘made,’ he [St. Paul] not only confirmed the
    statement ‘the Word was made flesh,’ but he also asserted the
    reality,” &c. (On the Flesh of Christ, ch. xx.)

John, ii.

    “[He Jesus] inaugurates in water the first rudimentary displays of
    His power, when invited to the nuptials.” (On Baptism, ch. ix.)

The twenty-first chapter of the “Discourse against Praxeas” is filled with citations from St. John.  I will give a small part.

“He declared what was in the bosom of the Father alone; the Father did not divulge the secrets of His own bosom.  For this is preceded by another statement:  ‘No man hath seen God at any time.’  Then again, when He is designated by John as ‘the Lamb of God.’ ...  This [divine relationship] Nathanael at once recognized in Him, even as Peter did on another occasion:  ‘Thou art the Son of God.’  And He affirmed Himself that they were quite right in their convictions, for He answered Nathanael, ’Because I said I saw thee under the fig-tree, dost thou believe?’ ...  When He entered the temple He called it ‘His Father’s house,’ [speaking] as the Son.  In His address to Nicodemus He says, ‘So God loved the world,’ &c....  Moreover, when John the Baptist was asked what he happened [to know] of Jesus, he said, ’The Father loveth the Son, and hath given all things into His Hands.  He that believeth,’ &c.  Whom, indeed, did He reveal to the woman of Samaria?  Was it not ’the Messias which is called Christ?’ ...  He says, therefore, ’My meat is to do the will of Him that sent me, and to finish His work,’” &c. &c. (Against Praxeas, ch. xxi.)

SECTION XX.

THE EVIDENCE FOR MIRACLES.

It does not come within the scope of this work to examine at any length the general subject of miracles.  The assertion that miracles, such as those recorded in Scripture, are absolutely impossible, and so have never taken place, must be met by the counter assertion that they are possible, and have taken place.  They are possible to the Supreme Being, and have taken place by His will or sufferance at certain perfectly historical periods; especially during the first century after the birth of Christ.  When to this it is replied that miracles are violations of natural law or order, and that it is contrary to our highest idea of the Supreme Being to suppose that He should alter the existing order of things, we can only reply that it is in accordance with our highest idea of Him that He should do so; and we say that in making these assertions we are not unreasonable, but speak in accordance with natural science, philosophy, and history.