with what limitations, the virtuous man, whether his virtue be justice or benevolence, is from that cause a happy man. * * * * * It is a fallacy of the suppressed relative to describe virtue as determined by the _moral nature_ of God, as opposed to his arbitrary will. The essence of Morality is obedience to a superior, to a Law; where there is no superior there is nothing either moral or immoral. The supreme power is incapable of an immoral act. Parliament may do what is injurious, it cannot do what is illegal. So the Deity may be beneficent or maleficent, he cannot be moral or immoral. * * * * * Among the various ways, proposed in the seventeenth century, of solving the difficulty of the mutual action of the heterogeneous agencies--matter and mind--one was a mode of Divine interference, called the "Theory of Occasional Causes". According to this view, the Deity exerted himself by a _perpetual miracle_ to bring about the mental changes corresponding to the physical agents operating on our senses--light, sound, &c. Now in the mode of action suggested there is nothing self-contradictory; but in the use of the word "miracle" there is a mistake of relativity. The meaning of a miracle is an exceptional interference; it supposes an habitual state of things, from which it is a deviation. The very idea of miracle is abolished if every act is to be alike miraculous. * * * * * [MYSTERY CORRELATES WITH THE INTELLIGIBLE.]