[51] "Stated, fixed, or settled" is a predicate common to natural and supernatural, not the _differentia_ of either. And here let me remark that the expression, "Laws of Nature," is a modern technical expression which the Catholic philosopher would require, probably, to have defined before employing it. "Natura," in St. Thomas Aquinas, is declared to be "Principium operationis cujusque rei," the Essence of a thing in relation to its activity, or the Essence as manifested _agendo_. Hence "Natura rerum," or "Universitas rerum" (which is the Latin for Nature in the phrase "Laws of Nature") means the Essences of all things created (finite) as manifested and related to each other by their proper inherent activities, which of course are stable or fixed. But since it is not a logical contradiction that these activities should be suspended, arrested, or annihilated (granting an Infinite Creator), it will not be contrary to _Reason_ should a miraculous intervention so deal with them, though their suspension or annihilation may be described, loosely and inaccurately, as against the Laws of Nature. By _Reason_ is here meant the declarations of necessary Thought as to possibility and impossibility, or the canons of contradiction, the only proper significance of the word in discussions about miracles. Hence, to say that miracles have their laws, is not to deny that they are by the Free Will of God. For creation is by the Fiat of Divine Power and Freedom, and yet proceeds upon law--that is to say, upon a settled plan and inherent sequence of cause and effect. But it is common with Mr. Mill and his school to think of law as _necessary inviolable_ sequence; whereas it is but a fixed mode of action whether _necessarily or freely_ determined; and it is a part of law that some activities should be liable to suspension or arrestment by others, and especially by the First Cause. [52] "Vie de Jésus," p. 247.