with like restraint, man being physical, moral, religious. We pay no real homage either to the natural or supernatural, either to science or religion, by thrusting them apart. Christianity finds its highest evidence in their loving acceptance by intelligence, and science is never more ennobled than in rising to recognition of the world's spirit-life.

These inner and outer dependencies crowd upon one another, and are so vast that science cannot formulate them, though they are the ground of our foresight. Our foreknowledge in some things is extensive, in others very limited. We anticipate the position of a satellite of Saturn hundreds of years hence, but cannot predict the state of our bodily health for an hour. As a rule, the things within our foresight are placed beyond our power; those within our power are beyond our foresight. Both are so co-ordinated that we know wisdom prevails in each that events do not happen casually, but by co-operation. The skill of Swammerdam affords exquisite illustration. His minute and accurate dissections demonstrated that the future butterfly lay, with all its parts neatly folded up in the caterpillar. It is a beautiful example of past life preparing for future life. The "Astronomical Almanac," which we draw out for years to come, rests on no firmer arrangement than does the course of the winds-which we cannot tabulate; than the cycles of human emotions-which the wise and pure may elevate to sublimity, or the mean and sensual degrade to the lowest depth of natural brute appetite. In these mental efforts our mind aims not so much at outward formal generalization, as at that inner relation of things which shows that Nature and Mind are not

separated but correlated: Nature, in its very essence, related to Mind; and Mind realized in Nature by embodiment of thought.

Fixity and unfixity are both modes of Divine Government. If there are free beings in the world, and doubtless there are: "Legum idcirco omnes servi sumus, ut liberi esse possimus" (Cicero, "Pro Cluent”). "How would it look to you," said King Alfred, "if there were a very powerful king, and he had no free men in all his kingdom, but that all were slaves?" Said I, "It would not be thought by me right nor reasonable that only men in a servile condition should attend him." "Then," quoth he, "it would be more unnatural if God, in all His Kingdom, had no free creature under His power: therefore He made two rational creatures, angels and men, and gave them the great gift of freedom, with laws unto this end. Hence they could do evil and good, whichever they would." So, the firmest and surest of our convictions is that we can do or not do, are capable of good and evil, count for something as to our own and other's destiny. This freedom, if real, cannot be foreseen as to the whole of its conduct, otherwise freedom is not freedom.

Our reasoning is not a guess at the half and multiplying by two, like the Greeks in their famous philosophical question-Is the soul to the body as harmony to the harp? or as a rower to the boat? Does the soul cease-as music? or survive as the rower, though his boat may be destroyed? We prove that the soul is as a rower-the Greeks could not-by actual science, for a spontaneous energy resides in the nervous centres, possesses the power of initiating molecular movements

without any antecedent sensation from without; or emotion from within; or, so far as we can tell, from any antecedent state of feeling whatever; or any stimulus extraneous to the moving apparatus itself. This is the essential prelude to voluntary power-to our unity of consciousness-the Magna Charta of our freedom.

Proceed to the Verification :

We know that we are ourselves and not others. Bishop Butler observes, "Though the successive consciousnesses which we have of our own existence are not the same, yet are they consciousness of one and the same thing or object, of the same person, self, or living object." Every one can say, "I am I, I am not you, I am one person. I know that there is within me a co-ordinating, self-presiding power, making me one Individuality. I know as to the existence of matter, or if not of matter itself, I am conscious of those forces which manifest the so-called properties; and I know of mind, an inner cogitating ego. Matter may be merely a dream; yet, if I find it so, I still am I; but the very reason of the being of matter is that it may be perceived by mind. For what are the choir of heaven, and furniture of the earth, in a word all those bodies which compose the mighty frame of the world, without a mind to know and delight in them? There are other minds, or intelligences, besides my own mind; and I and these being imperfect-therefore not self-causedexist and have being because of Mind Supreme.

We know, then, for there is more or less of correspondence between the body and that we call the soul, between matter and mind, between physics and metaphysics; that thinking appears to work by molecular

motions in the nervous substance of the brain, and that neural tremors are connected with the key-board of the body; yet Homer and Demosthenes, Milton and Shakespeare, you and I, are not wholly exterior; nor do we utter a song, however the keys are set in motion, unless we ourselves have something to do with the music, and move the keys. The long struggle of thought, or mind, or spirit, to rise above imperfection, narrowness, and insufficiency, carries the devout mind into a region where hope passes into certitude, strife into conquest, and life eternal is realized. Our mental progress is not so much toward as within the sphere of the infinite. Our constant exercise of spiritual activity is to appropriate the inheritance of which we already possess the germ. The sacred man puts off the old and puts on the new. His life, now implicit, hid with Christ in God, will be manifested when Christ appears.

Look into this closely. Physiologists observe two kinds of fibres in the nervous mechanism: one styled automatic arcs, the other volitional. Fix your attention on these they are a key to the whole study of the nature of the relation between the mind of man and his muscular apparatus; between the adaptations of means to ends and unreasoning instinct; between the bodily man and the mental man. In your thought, separate these two existences. Our body is the instrument by which our mind comes into relation with the external world. "We see with our eyes in the same sense as we see with glasses" (Butler, " Analogy," Part I. ch. i.). Our mind, the ego within us, means something distinct from the terrestrial world; it feels, thinks, reasons, judges, determines-receiving all its impressions from external

things through instrumentality of the body. Except in so far as spirit acts directly upon spirit-all the action of our ego upon the external world is by medium of the body; and mind reciprocates mind much more than the body reciprocates the body, so that "Thoughts rule the world." This fact shows that the world's phenomena, the vast succession of conditioned existences, is not a necessary mathematical progressive series; but something very different, motive being the prior link in the chain, and a condition of the action. Every reality is thinkable, is intelligible; we cannot so far forget or escape from our intelligence as to think that these intelligible realities are inaccessible to intelligence; and intelligible meaning is that which it ennobles us to find.

The contrast between the automatic and volitional parts of the nervous system is striking. Those organisms possessing only the lower are automata. Those possessing the upper have more or less power of will, and are responsible according to the measure of that possession. Let this physical and mental fact be fully grasped. It is that which science and philosophy must carefully and further investigate. It speaks a language which has not one empty word, a language full of mystery sensation, thought, emotion, are so utterly incongruous with physical tremors, separated by so vast an abyss, that their connection is not seeable by the mind. The only solution is-Nature and Mind are two members of one organic whole-Nature is the product of a process in which every successive state affirms the former, and in which every future state will show that universality of intelligence which is proof of Mind.

Carry the thought a little further-We awake before