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nd unimportant compared with the agreements; and he has not only enriched the exposition by many applications and illustrative details, but has appended to it a minute and very valuable discussion of the logical principles specially applicable to each of the sciences--a task for which the encyclopedical character of his knowledge peculiarly qualified him. I have in several instances made use of his exposition to improve my own, by adopting, and occasionally by controverting, matter contained in his treatise.

The longest of the additions belongs to the chapter on Causation, and is a discussion of the question how far, if at all, the ordinary mode of stating the law of Cause and Effect requires modification to adapt it to the new doctrine of the Conservation of Force--a point still more fully and elaborately treated in Mr. Bain's work.

INTRODUCTION.

§ 1. There is as great diversity among authors in the modes which they have adopted of defining logic, as in their treatment of the d

of sense is but a small part of the pleasure he actually experiences.That pleasure, as a whole, is a highly complex thing, and rests mainlyon a basis that, by a little knowledge, could be annihilated in amoment. Tell the boy what the champagne really is, he has been praising;and the state of his mind and face will undergo a curioustransformation. Our sense of the worth of life is similar in itscomplexity to the boy's sense of the worth of his wine. Beliefs andassociations play exactly the same part in it. The beliefs in this lastcase may of course be truer. The question that I have to ask is, arethey? In some individual cases certainly, they have not been. MissHarriet Martineau, for instance, judging life from her own experience ofit, was quite persuaded that it was a most solemn and satisfactorything, and she has told the world as much, in no hesitating manner. Buta part at least of the solemn satisfaction she felt in it was due to agrotesque over-estimate of her own social and intellectual importance.Here, then, was a worth in life, real enough to the person who found it,but which a little knowledge of the world would have at once taken awayfrom her. Does the general reverence with which life is at presentregarded rest in any degree upon any similar misconception? And if so,to what extent does it? Will it fall to pieces before the breath of alarger knowledge? or has it that firm foundation in fact that willenable it to survive in spite of all enlightenment, and perhaps even toincrease in consequence of it?

Such is the outline of the question I propose to deal with.

g with these propositions the description of creation in that treatise, one may indeed see that what is called divine providence is government by the Lord's divine love and wisdom. In that treatise, however, creation was the subject, and not the preservation of the state of things after creation--yet this is the Lord's government. We now treat of this, therefore, and in the present chapter, of the preservation of the union of divine love and wisdom or of divine good and truth in what was created, which will be done in the following order:

i. The universe, with each and all things in it, was created from divine love by divine wisdom. ii Divine love and wisdom proceed as one from the Lord. iii. This one is in some image in every created thing. iv. It is of the divine providence that every created thing, as a whole and in part, should be such a one, and if it is not, should become such a one. v. Good of love is good only so far as it is united to truth of wisdom, and truth of wisdom truth only so far as i

r with nine inconveniences and mischiefs that attend those churches where unity and peace is wanting.

IV. And, lastly, I shall give you twelve directions and motives for the obtaining of it.

1. As touching the sense of the text, when ye are counselled to keep the unity of the Spirit, we are not to understand the Spirit of God, as personally so considered; because the Spirit of God, in that sense, is not capable of being divided, and so there would be no need for us to endeavour to keep the unity of it.

By the unity of the spirit then, we are to understand that unity of mind which the Spirit of God calls for, and requires Christians to endeavour after; hence it is that we are exhorted, by one spirit, with one mind, to strive together for the faith of the gospel; Phil. i. 27.

But farther, the apostle in these words alludes to the state and composition of a natural body, and doth thereby inform us, that the mystical body of Christ holds an analogy with the natural body of man: as, 1.

be upon him unless a remedy be found, is compelled to seek a remedy with all his strength, inasmuch as his whole hope lies therein. (7:3) All the objects pursued by the multitude not only bring no remedy that tends to preserve our being, but even act as hindrances, causing the death not seldom of those who possess them, [b] and always of those who are possessed by them.

[8] (1) There are many examples of men who have suffered persecution even to death for the sake of their riches, and of men who in pursuit of wealth have exposed themselves to so many dangers, that they have paid away their life as a penalty for their folly. (2) Examples are no less numerous of men, who have endured the utmost wretchedness for the sake of gaining or preserving their reputation. (3) Lastly, are innumerable cases of men, who have hastened their death through over-indulgence in sensual pleasure.

[9] (1) All these evils seem to have arisen from the fact, that happiness or unhappiness is made wholly dependent on the

g by With trampling feet of horse and men: Empire on empire like the tide Flooded the world and ebbed again;

A thousand banners caught the sun, And cities smoked along the plain, And laden down with silk and gold And heaped up pillage groaned the wain.

Kemp.

* * *

#The Priestly Lie#

When the first savage saw his hut destroyed by a bolt of lightning, he fell down upon his face in terror. He had no conception of natural forces, of laws of electricity; he saw this event as the act of an individual intelligence. To-day we read about fairies and demons, dryads and fauns and satyrs, Wotan and Thor and Vulcan, Freie and Flora and Ceres, and we think of all these as pretty fancies, play-products of the mind; losing sight of the fact that they were originally meant with entire seriousness--that not merely did ancient man believe in them, but was forced to believe in them, because the mind must have an explanation of things that happen, and an individual intelligence was the only

rld." It will thus be seen that the uncertain and unsatisfactory condition of psychics is shared also by other branches of scientific investigation, and it is as yet too soon to say whether or not the ultimate verdict will swing in this direction or in that. We can only hope, and continue to experiment!

5. Psychical research, therefore, may continue to progress, in spite of the innate difficulties and the obstacles with which the subject is surrounded. It is our duty to see that it does! For it is certain that the subject will receive serious set-backs, from time to time, in the shape of unjust misrepresentations or bitter attacks from the outsiders, determined to "prove a case," even if the cause of truth be abandoned in order to do so. Take, e.g., the recent volume of Dr. Tanner and Dr. G. Stanley Hall (Studies in Spiritism). They received certain "lying communications," in spite of Professor William James' warning that "the personalities are very suggestible" and that "every one is liable t

Eleatics. For of all the pre-Socratic philosophers, he speaks of them with the greatest respect. But he could hardly have passed upon them a more unmeaning slight than to ascribe to their great master tenets the reverse of those which he actually held.

Two preliminary remarks may be made. First, that whatever latitude we may allow to Plato in bringing together by a 'tour de force,' as in the Phaedrus, dissimilar themes, yet he always in some way seeks to find a connexion for them. Many threads join together in one the love and dialectic of the Phaedrus. We cannot conceive that the great artist would place in juxtaposition two absolutely divided and incoherent subjects. And hence we are led to make a second remark: viz. that no explanation of the Parmenides can be satisfactory which does not indicate the connexion of the first and second parts. To suppose that Plato would first go out of his way to make Parmenides attack the Platonic Ideas, and then proceed to a similar but more fatal assault on his ow

to-day, it leads an historical life, striding onward in thepath of progress without stay or interruption. Deprived of politicalindependence, it nevertheless continues to fill a place in the worldof thought as a distinctly marked spiritual individuality, as one ofthe most active and intelligent forces. How, then, are we todenominate this omnipresent people, which, from the first moment ofits historical existence up to our days, a period of thirty-fivehundred years, has been developing continuously. In view of thisMethuselah among the nations, whose life is co-extensive with thewhole of history, how are we to dispose of the inevitable barriersbetween "the most ancient" and "the ancient," between "the ancient"and "the modern" nations--the fateful barriers which form themilestones on the path of the historical peoples, and which the Jewishpeople has more than once overstepped?

A definition of the Jewish people must needs correspond to theaggregate of the concepts expressed by the three group-name

ice not in whathe has been taught to believe; not in this Church's doctrine or in that;not in this issue, or in that issue; but "in the Truth." He will acceptonly what is real; he will strive to get at facts; he will search forTruth with a humble and unbiassed mind, and cherish whatever he finds atany sacrifice. The Greatest Thing in the World.

March 1st. "Consider the lilies of the field how they grow." Christ madethe lilies and He made me--both on the same broad principle. Bothtogether, man and flower . . .; but as men are dull at studyingthemselves. He points to this companion-phenomenon to teach us how tolive a free and natural life, a life which God will unfold for us,without our anxiety, as He unfolds the flower. Natural Law, Growth, p.123.

March 2d. Our efforts after Christian growth seem only a succession offailures, and, instead of rising into the beauty of holiness, our life isa daily heart-break and humiliation. Natural Law, Growth, p. 125.

March 3d. The lilies grow, Christ sa