If then things are so--as who can disprove?--we may reasonably demur to the assertion that physical science throws discredit upon the position that a Personal Will is the cause of the universe. Let us now glance at the last of the propositions supposed to be condemned by the researches of the physicists--namely, that this Personal Will has sometimes interfered by miracles with the order of the universe. Now, here, as I intimated in an earlier portion of this article, I find myself at variance with the author of "Natural Religion" upon a question, and a very important question, of terminology. I do not regard the supernatural as an interference with, or violation of, the order of the universe. I adopt, unreservedly, the doctrine that "nothing is that errs from law." The phenomena which we call supernatural and those which we call natural, I view as alike the expression of the Divine Will: a Will which acts not capriciously, nor, as the phrase is, arbitrarily, but by law, "attingens a fine usque ad finem, fortiter suaviterque disponens omnia." And so the theologians identify the Divine Will with the Divine Reason. Thus St. Augustine, "Lex æterna est ratio divina vel voluntas Dei,"[48] and St. Thomas Aquinas, "Lex æterna summa ratio in Deo existens."[49] It is by virtue of this law that the sick are healed, whether by the prayer of faith or the prescription of a physician, by the touch of a relic or by a shock from a galvanic battery; that the Saint draws souls and that the magnet draws iron. The most ordinary so-called "operations of Nature" may be truly described in the words of St. Gregory as God's daily miracles;[50] and those events, commonly denominated miraculous, of which we read in the Sacred Scriptures, in the Lives of the Saints, and elsewhere, may as truly be called natural, using the word in what, as I just now observed, Bishop Butler notes as its only distinct meaning--namely, stated, fixed, or settled;[51] for they are the normal manifestations of the order of Grace--an order external to us, invisible, inaccessible to our senses and reasonings, but truly existing and governed by laws, which, like the laws of the physical and the intellectual order, are ordained by the Supreme Lawgiver. Once purge the mind of anthropomorphic conceptions as to the Divine Government, and the notion of any essential opposition between the natural and the supernatural disappears. Sanctity, which means likeness to God, a partaking of the Divine nature, is as truly a force as light or heat, and enters as truly into the great order of the universe. There is a passage in M. Renan's "Vie de Jésus" worth citing in this connection. "La nature lui obéit," he writes; "mais elle obéit aussi à quiconque croit et prie; la foi peut tout. Il faut se rappeler que nulle idée des lois de la nature ne venait, dans son esprit ni dans celui de ses auditeurs, marquer la limite de l'impossible.... Ces mots