This distinction between the name given to the course of non-human Nature and the name given to the action of the human Will on the bodily framework, is based on our distinction between the regular and (if I may use the word) the anticipable sequences of the former, as contrasted with the irregular and unanticipable sequences of the latter. When the Will is undeveloped or enfeebled; when the human being is a baby, or one of an excited and undisciplined crowd, or mad, or drunk, or narcoticized, or mesmerized, or reduced to the bestial level by some overpowering instinct; we can occasionally prophesy his actions or movements with something of the certainty and accuracy with which we predict the motions of a machine; but we cannot thus calculate the actions of a mature, healthy, and reasonable man. Hence it has been usual to contrast with the “Laws of Nature” the “freedom of the human Will.” We cannot demonstrate the freedom of the Will any more than the fixity of the Laws of Nature: the belief in both is suggested by Imagination, tested and approved by Experience and Reason, and finally retained by Faith. Of course, when I speak thus, you will not suppose that I assume that my mind, or being, is divided into distinct parts (as the body consists of distinct limbs) called Will, Reason, &c.: you will understand that I merely use the ordinary brief and convenient phraseology which says “The Will does so-and-so,” meaning “I do so-and-so with a certain consciousness which appears to me to result from a faculty inherent in me of choosing between two or more courses of action, which faculty I call Will.” With this precaution, I assert that the action of the Will is natural as regards human Nature, but outside Nature or “extra-natural” as regards non-human Nature, and that it does not involve the suspension of what are technically called “the Laws of Nature.” It is thus shown that the human Will acts directly on the human body in accordance with the Laws of human Nature, and that it does not interfere with the external world except indirectly, through the body, in accordance with the Laws of Nature (as technically defined). There is nothing therefore in the action of the human Will that would justify the _a priori_ inference that the divine Will would, _by any direct intervention_, disturb or suspend that fixed Order in the external world which constitutes a large part of the revelation of God to mankind.