spirits, moves us to desire Him more abundautly, makes us fit to receive Him, moves us at last into that perfect unity of mind with Him whereby man stands, as it were, within the circle of the Divine Life, is transformed into the perfect image of Christ.

Does not the soul of every one of us shrink up into itself with a sense of unprofitableness before the glory of the Redeemed? None more than my own.

There is no Easter without Lent, no rising from the dead without entering through the grave of death; you will not find Christ unless you first humble yourself before Him.

However unprofitable the way of life may seem to be, this very consciousness is a ray of light, and, in the things of God, to desire with all the heart is to have what we desire.

The following words were written on the eve of a new year :

Let us look upon the passing of the year, not as a mere lapse of time, but as the passing by of the Lord God Himself, -as once He swept by Elijah, so now sweeping by us, carrying us with Him into the boundless future, yet safe with Him, shielded, strengthened, cheered by Him.

The next extract is a translation into devotional language of a leading thought in the first chapter of "What is the Ego?"

I cannot presume to speak of the nature of our Lord's temptation, because, like the death of Christ, it is one of those awful and inscrutable mysteries attendant on the manifestation of Deity to the world, which no words can clear up, no thought can grasp, and which, I always think, are best left, as the Bible leaves them, to be brought home to our souls by the inspiration of the Holy Spirit. . . . . Our business is not to pry curiously into the details of what Christ endured for our sakes-putting our fingers into the print of the nails, and thrusting our unbelieving hand into His side as if HE were not sufficient for us, as if we could not trust Him to bring us to the Father without knowing, without having a theory about all He suffered for our Redemption.

After speaking of the Blessed Humanity of Jesus Christ enthroned in Heaven, he adds, in words which seem almost prophetic of his own early death :

:

Wondrous miracle of Divine Omnipotence, that this poor flesh and blood I bear about me, often pained, always decaying, too weak, it may be, to bear up against the winters of threescore years and ten, shall be so purified, strengthened, glorified, as never to decay. We shall be like Him, not in His own unspeakable glory, but still like Him...

Is not an eternity of even the greatest happiness a fearful thought? . . . . We can only lean upon the will of God, crying, with David, "My times are in Thy hand. . . Make Thy face to shine upon Thy servant, and save me, for Thy mercies' sake."

30, ST. MICHAEL'S PLACE, BRIGHTON,

October, 1880.

JOHN H. APPLETON.

109

INTRODUCTION.

Gifted

YEAR has passed since my friend Dr. Charles Appleton breathed his last in sight of the long, low range of yellow Libyan hills, and among the shattered fragments of Egyptian greatness, where I now write. His life, short as it was, had been a busy and a useful one. with a more than ordinary power of organization and of bending the wills and wishes of others to his own, he had been a leader in movements which but for him would have long remained the mere dream of speculative thinkers and unpractical scholars. If the English public has been induced to believe that knowledge is something more than the answers to examination questions, and that learning and science should be pursued for their own sakes-nay, patronized and supported by the public itself -the result is in great measure due to him and his unwearying exertions. In season and out of season he was ever pressing home the great truth which our English people had too long forgotten-the truth that the extension. of knowledge is one of the highest objects at which a nation can aim, and that no nation can neglect it without suffering the penalty of degeneracy and decay. If we do not progress, we must retrograde, and intellectual retrogression eventually brings with it material retrogression as well.

The task that Dr. Appleton set himself to fulfil was twofold. He had, on the one hand, to concentrate into a single point the desultory and scattered efforts of scientific

and literary men, and prove that England has no need of being dependent on Germany or other foreign countries for its science and philosophy; and, on the other hand, he had to show that funds already existed in our two great Universities sufficient for creating and maintaining an organized body of scientific workers. The foundation of the Academy was the means he adopted for effecting his first purpose; the movement in favour of the Endowment of Research for effecting the second. The success that has attended both these endeavours has been far beyond the hopes and expectations of the most sanguine of those who laboured with him, and bears witness not only to his practical character and organizing ability, but still more to the indefatigable pertinacity which bore the fruit of an untimely death.

Forced at once by his nature and the circumstances in which he was placed to devote himself to a life of almost ceaseless practical work, Dr. Appleton was nevertheless at heart rather a student than a man of action, a philosopher rather than a party-leader. It was his intense sympathy with all forms of intellectual activity that drove him, in the first instance, from the seclusion of his study, and made him the editor of the Academy, and the organizer of associations. But his natural inclinations remained keen and strong, and he was ever looking forward to the day when he could resign his more active and practical duties, and turn unreservedly to his favourite study of metaphysic. Time after time has he sketched out to me the programme of his future life, when he had handed over to others the work in which he was then engaged; time after time has he expressed his bitter regret at his inability to turn at once to the calm and uninterrupted pursuit of philosophy. It was the dream of his life to reconcile the metaphysic of Germany, which he held to have reached its final goal in the absolute idealism of Hegel, with the inductive science of his own country. He believed that philosophy was no less true