[Footnote A: Thus Andrew D. White, in his "Warfare of Science with Theology," speaking of the phases of theological attack upon science, represents the third and the last--as "an attempt" at compromise--"compromise by means of far-fetched reconciliations of textual statements with ascertained fact" (Warfare, Vol. I, p. 218). That Drummond himself was aware that these "attempts at compromise" of the differences between science and religion, or the "natural and spiritual world," is evident from his preface, where he says: "No class of works is received with more suspicion, I had almost said derision, than those which deal with Science and Religion. Science is tired of reconciliations between two things which never should have been contrasted. Religion is offended by the patronage of an ally which it professes not to need; and the critics have rightly discovered that, in most cases where Science is either pitted against Religion or fused with it, there is some fatal misconception to begin with as to the scope and province of either."] _6. Difficulties in the Way of Government by Unvarying Law; (1) Limitations of Laws:_ The difficulties between the conception of government of the world by "unvarying law," and the facts of man's spiritual or religious experiences, which seems at times to be in contravention of law, answers to prayer, healing the sick through faith, foreknowledge of coming events, and the like, would disappear if only men would recognize the fact that laws have their limitations; and that laws in nature known to us may have their force broken or counteracted by the operation of other forces. For example: the power of ocean currents and the winds to carry objects with them in the direction of their movement is overcome by another force, though no less operating under law, viz., the force found in steam; the force of gravitation by the levitating power of gas; the natural tendency of water to seek its level by evaporation and the absorbing power of the atmosphere, are examples. This principle of "law being governed by law," was taught by Joseph Smith as early as 1832, in a revelation received in that year, and in which it was said: "Unto every kingdom is given a law; _and unto every law there are certain bounds also and conditions_." The context of the passage makes it clear that "kingdoms" here are not groups of men or nations over which a monarch reigns; but substances, matter; worlds and world-systems, and their inhabitants under the dominion of law; the universe considered in its divisions and subdivisions. "Verily I say unto you," continues the revelation, "he [God] hath given a law unto all things by which they move in their times and their seasons; and their courses are fixed; even the courses of the heavens and the earth, which comprehend the earth and all the planets."[A] And yet these laws have their metes and bounds, their limitations; fixed, however, by the operation of other laws, not by the