(_b_) S. T. Coleridge, Table Talk, 18 December, 1831—“The light which experience gives us is a lantern on the stern of the ship, which shines only on the waves behind us.” Hobbes: “Experience concludeth nothing universally.” Brooks, Foundations of Zoölogy, 131—“Evidence can tell us only what has happened, and it can never assure us that the future _must_ be like the past; 132—Proof that all nature is mechanical would not be inconsistent with the belief that everything in nature is immediately sustained by Providence, and that my volition counts for something in determining the course of events.” Royce, World and Individual, 2:204—“Uniformity is not absolute. Nature is a vaster realm of life and meaning, of which we men form a part, and of which the final unity is in God’s life. The rhythm of the heart-beat has its normal regularity, yet its limited persistence. Nature may be merely the _habits of free will_. Every region of this universally conscious world may be a centre whence issues new conscious life for communication to all the worlds.” Principal Fairbairn: “Nature is Spirit.” We prefer to say: “Nature is the manifestation of spirit, the regularities of freedom.” (_c_) Other breaks in the uniformity of nature are the coming of Christ and the regeneration of a human soul. Harnack, What is Christianity, 18, holds that though there are no interruptions to the working of natural law, natural law is not yet fully known. While there are no miracles, there is plenty of the miraculous. The power of mind over matter is beyond our present conceptions. Bowne, Philosophy of Theism, 210—The effects are no more consequences of the laws than the laws are consequences of the effects = both laws and effects are exercises of divine will. King, Reconstruction in Theology, 56—We must hold, not to the _uniformity_ of law, but to the _universality_ of law; for evolution has successive stages with new laws coming in and becoming dominant that had not before appeared. The new and higher stage is practically a miracle from the point of view of the lower. See British Quarterly Review, Oct. 1881:154; Martineau, Study, 2:200, 203, 209. C. Since the inworking of the moral law into the constitution and course of nature shows that nature exists, not for itself, but for the contemplation and use of moral beings, it is probable that the God of nature will produce effects aside from those of natural law, whenever there are sufficiently important moral ends to be served thereby.