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Restricts us to the limits of the possible, does not further impede the freedom of our will. To a certain extent we can choose what action we will perform, what forces we will call forth for that purpose, and what direction we will give them. Sometimes we can arrange taboo mom forces so that they will continue to act for a considerable time without any intervention from us; in other cases continued interference is necessary. But in all these cases there is no interruption of the law by which the working of these forces is regulated. We have then a limited control over these taboo mom and yet they are unchangeable in themselves, and in their mode of action. When, however, we strive to ascend from our.
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Own works taboo mom those of God, we can no longer regard these forces as absolutely unchangeable. If they are practically so, it is because it is His Will that they should be so. It is this Will then which has its expression in the so-called laws of nature. The term now assumes a sense akin to, though not identical with, its original ethical sense. It is no longer a rule imposed by a superior on an inferior, but the rule by which the Supreme Being sees fit to order His own Work. While however we admit the possibility of law.

Of this kind being changed, we have no reason to believe that in the universe with which we have to do any such change has ever taken place. But this does not preclude the possibility of Divine interference in the processes either of Creation or of Providence. New forces may from time to time be supplied, new directions may be given to existing forces, without any variation in the laws by which the action of those forces is regulated. And if we believe that Creation was a progressive act, it is rather probable than otherwise that such interferences should take place. For a long period perhaps the uniformity of the work might lead us to forget th.