other, or no mutual influence, as distinct but connected parts of the same comprehensive scheme. They are not isolated, but interpenetrating; they come into contact at many points, and _the natural is made subordinate and subservient to the moral_. For there is a beautiful gradation in the order of the established laws of Nature. The physical laws are made subordinate and subservient to the organic; both the physical and organic are subservient to the intellectual; the physical, organic, and intellectual are subservient to the moral; and the intellectual and moral are subservient to our preparation for the spiritual and eternal. In the words of Bishop Butler, "The natural and moral constitution and government of the world are _so connected_ as to make up together but _one scheme_; and it is highly probable that the first is formed and carried on merely in _subserviency to the latter_, as the vegetable world is for the animal, and organized bodies for minds."[204] Every instance of pleasure or pain arising from the voluntary actions of men, is a proof that a relation of some kind has been established between all the distinct, but independent, provinces of Nature; and the invariable connection between moral and physical evil shows how the lower are made subservient to the higher departments of the Divine government. Apart from a scheme of moral discipline, there is no reason discernible, _a priori_, why pain should be the accompaniment or consequent of one mode of action rather than another; and the relations which have been established, in the natural constitution of things, between sin and misery, affords a strong proof not only of the _reality_ of a moral government, but of the _subordination_ of physical and organic agencies to its great designs.