has been doing all it can to put it down and keep it from operating, and in the main, though with hard struggles, it has succeeded, as indeed was right and necessary; but the passion, the tendency, is there still as ever; becoming indeed more powerful the more it is opposed (as chemical affinity does in nutrition): it will have its way again at last, indeed the nutrition exists only that it may, and that in doing so it may effect objects higher than itself-the function, that is, of Science.

Surely Platonism arose from a kind of Positivism: indeed it is necessary that the reality of the physical should be denied, before a doctrine which puts another reality in place of it can be conceived.

So here one may clearly see the tendency of Positivism. One may point to experience, and say to the positivist: "Yours must come to a more spiritual doctrine. Look at Platonism; it could only have come into existence by aid of a doctrine akin to yours; and as your denial is deeper and more complete, so shall the resulting spiritual doctrine be also. The platonist fails because of still keeping hold of some kind or degree of true reality in the physical: this defect you must remove." The doctrine of a present and only real spiritual waits for and solicits some one to remove the reality of the physical.

Positivism must come to an actual doctrine of the universe: it carries a new platonism in its bosom. It is like the chrysalis to the butterfly, or the bud to the flower the restraint and coercion are for development. Positivism is negative now, by accident as it were; i.e. by the law of the case, this must precede the positive. But a positive form must come: there must arise some view of the existing.

Platonism, as well as actualism, is a system based on a correction of our impressions and tendencies to think: i.e. considering the subjective elements, it is essentially the same. Positivism, or science, taking away the reality to which the platonic holds, demands the platonic process to be repeated in new relations.

But the former platonism is proof that this will and can be done; it failed because not complete enough.

One chief thing I want to do is to show the life of metaphysics; how it has been working in a necessary way to a most important end; how all has been good; how even the nonsense and contradictions are hypotheses by which the fact is revealed, and the "not more and more excluded. How, e.g., less and less value is being attached to arguments for the existence of God from the visible world; and yet the rejecting all such arguments, as some have done, saying we can know nothing thereby, is just an anticipation, suppressing hypothesis, but not putting the fact in its place. It is as "spiritual," not as physical, that the world reveals God. Is it any better argument, that to create "mind" the creator must be intelligent, than that to create "matter" he must be material? Matter and mind alike are from "not.”

Let me come nearer to Thee, oh God; know more truly what it is Thou doest. How sad a disappointment it is to me to find that these principles of Thy acting, as I have thought, are but shadows projected from myself! I would know, not more of myself, but more of Thee. I beseech Thee, show me Thy glory. Hide not Thyself from my desiring eyes. What is nature to me, of what value are beauty, delight and use, of what satisfaction

the simplest and the grandest laws, if Thou be not in them? May I never know what Thou doest? Wilt Thou be recognized alone by faith and love? Dost Thou say to me, in these earnest but futile strivings, "Who by searching can find out God? But with that man will I dwell who is of an humble and a contrite spirit, and who trembleth at My word."

II.

NATURE KNOWN BY THE MORAL EMOTIONS.

Man's response to right-The actual is known by the conjoint use of sense, intellect and moral being-Man fell by the conscience- Men really judge by their feelings-The evil of thinking that God acts for results-Mysticism is allied to Science-The Mystics are interpreters-The intellect attains freedom by subjection to the moral sense-The physical is the moral-Nature is Holiness-Nature is man's bride-Nature is "the hands of the living God "-We must recognize negation of Being-Love of God is the love of all things -The world as a work of genius-The organic is not the highest in Nature-The future Science-Nature's secrets are won by sympathy-Evil of the doctrine of special creations-" Design" is a necessary consequence of the assumption of matter-Science is done for love-To be natural is to love-Nature is perfectly beautiful, therefore ideal beauty is less perfect-Nature is God's idealAll mental life is the representation of Nature-To account for error is to show it beautiful-Evil is nutrition-Painting recalls to us the spiritual fact of Nature-The function of Art is to reveal the holiness of Nature-Art will advance as Science has-The future of the world.

THE strongest feeling in human nature is our response to right; deepest in man's breast, and ineradicable, lies that fundamental passion; it is king and ruler, and though driven from the actual throne by meaner feelings, never abdicates its authority. "People will fight for truth and justice, or that which they think to be such," says the Times. If we can therefore but make nature embody to us the idea of right, how much more it will be to us; how much profounder and more overruling our love.

It only needs to use our whole being in the induction, and then we know the actual. By sense alone we only know the apparent (not the real); by intellect alone we only know the abstract. Now taking both, and so bringing to bear a larger part of our being, we attain a better and truer knowledge, i.e. of the real. But sense and intellect still are but part of us: by them we can of course only know the real-still the illusion, though not so merely an illusion as sense or intellect separately. But where is the moral nature? That which the sense alone learns cannot be true for the intellect also; that which the intellect alone learns cannot be true for the sense also: so that which sense and intellect alone learn is not true for the moral being also.

The definition of the actual now is: that which is true for, which answers to, the whole being of humanity; that which will bear investigation by sense, intellect, and moral being, the latter correcting the former two, even as they correct one another. It is that which is learnt by the joint action of sense, intellect, and moral nature.

And here one may think further respecting that "it is not good for man to be alone." Take this idea of the woman as represented by the moral "faculty." Is it not remarkable to see how well then the old Greek philosophy will answer to man's state? For that philosophy wanted precisely these higher elements. It was "very good," but it was not well for it to be alone; and a help meet was given it in the newly awakened, almost newly originated conscience: and see, it fell thereby. As is well seen in the early ages of the Christian Church, in the unscientific, unphilosophical superstitions of the Fathers, dictated, evidently, by the moral element.

Thus we see how natural, how necessary it is, that men