Such a conception may be the most worthy one that we can form of a perfect mechanist or chemist, though it may be doubtful how far the idea of having his services dispensed with for the future would be wholly satisfactory to him. It is far from clear, however, that it is the most perfect conception we can form of God. The creations of the mechanist and of the chemist are destitute alike of feeling, reason and volition, a moral nature, conscience, and spiritual affections. They may therefore when completed be left to themselves; and the more perfect the irrational machine may be, the more perfectly it will grind out its results. But many of the constructions of God possess attributes, which exhibit other qualities in their maker than those of a perfect mechanist or chemist. It follows, therefore, that this is not the most perfect nor the most worthy conception which we can form of God. But it will be objected that even if we concede that the Creator is ever present energizing in the works of nature, and even if the forces of nature are viewed as the expressions of His energy, His action in conformity with unchanging order is the worthiest conception of Him, and to assert that He ever has varied from this mode of action is to degrade Him. Such being the case, to affirm that miracles have been wrought by Him, is to introduce a degraded view of the character of God, one alike inconsistent with His wisdom, immutability and power. I reply: that the objection overlooks the existence of purpose in the divine mind, and that it may not be confined to the realization of a mechanical result. The purpose or idea of creation in God includes the production of both the material and the moral worlds. If this be so, one harmonious purpose, including the divine manifestations, both in the material and moral universe, may be carried out by a succession of progressive manifestations, each forming a portion of one great divine plan. A miracle, therefore, as a part of such a moral intervention, would be no interruption of the orderly action of the divine mind, but a portion of it.