Throughout the whole book are scattered references to this supremacy of law over creation, and the inference is constantly deduced that every curse which has befallen humanity, every retarding influence placed in the way of human progress, has proceeded from the doctrine of creation. Creation alone can give color to the doctrine of miracles, and creation renders impossible the safe prediction of astronomical events. For these reasons Draper condemns it, not only as an intellectual monstrosity, but as morally bad. While we admit that the possibility of miracles does depend on the admission of an intelligent Cause of all things, it by no means follows that the same admission invalidates the safe prediction of an eclipse or a comet. Draper’s words touching the matter are such a curiosity in their way that we cannot forbear quoting them. On page 229 he says: “Astronomical predictions of all kinds depend upon the admission of this fact: that there never has been and never will be any intervention in the operation of natural laws. The scientific philosopher affirms that the condition of the world at any given moment is the direct result of its condition in the preceding moment, and the direct cause of its condition in the subsequent moment. Law and chance are only different names for mechanical necessity.” Parodying the words of Mme. Roland, we might exclaim, O Philosophy! what follies are committed in thy name. Just think of it, reader, because God is supposed to superintend, by virtue of his infinite intelligence, the processes of universal nature, with the power to derogate from the laws he himself appointed, he must be so capricious that constancy, harmony, and regularity are strangers to him. Supposing we take for granted the possibility of miracles, it does not ensue that God is about to disturb the regularity of the universe at the bidding of him who asks. The circumstances attending the performance of a miracle are so obvious that there can be no room for doubting the constancy of law operation. Thus the promotion of an evidently good purpose, which is the prime intent of a miracle, precludes the caprice which alone could render unsafe the prediction of a physical occurrence. As well might we question the probable course a man of well-known probity and discretion will pursue under specified circumstances, with this difference: that as God is infinitely wise, in proportion is the probability great that he will not depart from his usual course, except for most extraordinary reasons. And if the safety of a prediction depending on such circumstances is not as great as that which depends on mechanical necessity, we must base our scepticism on very shadowy grounds. Father Secchi can compute the next solar eclipse as well as Dr. Diaper; and if he should add, as he undoubtedly would, D. V., nobody will therefore be inclined to question the accuracy of his calculations or doubt the certainty of the occurrence.