It is thus shewn 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.
If indeed we are to draw any kind of parallel between divine and human action, we shall have to ask ourselves what is there appertaining to the divine Spirit which can in any sense be said to correspond to its "Body"? And I suppose we shall reply, in Pauline language, that Mankind, which is said to have Christ for its Head, might be mystically and spiritually called the Body of the divine Will or Holy Spirit. If this be so, proceeding with our parallel, might we not repeat, word for word, with the needful proportionate changes, the language of the last paragraph: "The divine Will or Spirit acts directly on the divine body (that is on mankind) in accordance with the Laws of Spiritual Nature, and it does not interfere with the external world, except indirectly, through mankind, in accordance with the Laws of Nature (as technically defined)"? I do not say that this analogy is logic-proof: for what can be called a "body," or what "external," in relation to the all-pervading God? Nevertheless, as it falls in with our actual experiences, this mystical parallel seems as well worth recording as most a priori notions on this subject, though we take it as no more than an illustration of possibilities. But, if we are to confine ourselves to certainties, the one thing certain is, that Nature, in the fullest sense, human as well as non-human, emphatically discourages us from expecting "miracles."
