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 is difficult to make any distinction between those operations of the divine mind which appear as miracles and those which appear as natural events. Again, it has often been said that all events are works of creation. On this view, it is only a concession to popular phraseology to say that one body is attracted toward another in accordance with a law of gravitation; what really ought to be said is that when two bodies are in proximity under certain conditions they come together. Certain phenomena in nature, on this view, are always followed by certain other phenomena, and it is really only this regularity of sequence which is indicated by the assertion that the former phenomena “cause” the latter; the only real cause is in all cases God. On the basis of this view, there can be no distinction between events wrought by the immediate power of God and those that are not; for on this view all events are so wrought. Against such a view, those who accept our definition of miracle will naturally accept the common-sense notion of cause. God is always the first cause, but there are truly second causes; and they are the means which God uses, in the ordinary course of the world, for the accomplishment of His ends. It is the exclusion of such second causes which makes an event a miracle.

It is sometimes said that the actuality of miracles would destroy the basis of science. Science, it is said, is founded upon the regularity of sequences; it assumes that if certain conditions within the course of nature are given, certain other conditions will always follow. But if there is to be any intrusion of events which by their very definition are independent of all previous conditions, then, it is said, the regularity of nature upon which science bases itself is broken up. Miracle, in other words, seems to introduce an element of arbitrariness and unaccountability into the course of the world.