borne down to earth, unresting,' unsatisfied while tion with ence of will still the slaves of sense. But with the reality of Its connecthe spiritual principle in man is inseparably con- the existnected the presence of a will which, by its acts, in man, announces its own personality and individual being. As it is impossible to sever in conception the notions of spirit and will, so practically it is by the character of the will developed in act that the spirit itself is differentiated. Thus is it that we know "what manner of spirit we are of." It is for this reason probably that in Holy Scripture2 the term itself, as a power or property seated in the human soul, never stands singly, but is always specified. It is the "spirit of meekness," the "spirit of knowledge," the "spirit of fear," the "spirit of love," and the like. The recognition of this principle from first to last, in the Old as in the New Testament, gives unity and consistency to Revela of Nyssa (ap. Delitzsch, p. 197) makes use of the image of a piece of glass, which, although in very diminished proportion, reflects the entire form of the sun, to represent how out of the limited nature of man's spirit shine forth the copies of the inexpressible attributes of the Godhead. Thus Goethe: War' nicht das Auge sonnenhaft Wie konnten wir das Licht erblicken? Wie konnte uns das Göttliches entzücken? See Sir W. Hamilton, Disc., p. 19. 1 "Quia fecisti nos ad Te, Domine, inquietum est cor nostrum, donec requiescat in Te."-August., Conf., sub init. 2 This remark is made by Coleridge, A. R., p. 42. Compare the teaching of the Homily for Whitsunday, Pt. I., sub fin. tion. The proof, then, of our spiritual nature, together with the admission of this element in man, may be regarded as the one thing vital to all and rela- spiritual religion. It alone suffices to account for tion to the permanence of Christianity, Science asserted to tive of the existence, the office, and the success of Christianity. On its reality as a principle, and on the unquestionable character of its testimony rest the bases of our religion, as an enduring and undying faith. Yet now we are called on to believe that it is the function of Knowledge (which is, however, the true image2 and mirror of Being) to extinguish the notion of such a spiritual principle in man, and to abolish all faith in the reality and power of its utterances. This, it seems, is to be the latest work of positive Science, its closing service to mankind, the crowning effort of the progress and culture of natural studies. § 7. But it is said that in the advance of be destruc- knowledge we are fast losing the elementary prinreligion ciples, both of divine worship and of religious belief. In surprise, if not in fear, according to the old observation of Aristotle' (or, more strictly, of 1 "I stand before myself as before a riddle: whose key is not to be found in the human self-consciousness, but is given to it by God in the word of revelation."-Harless, Christian Ethics, p. 50. 2 "Scientia essentiæ imago."-Bacon, N. O., Aph. cxx. * Διὰ γὰρ τὸ θαυμάζειν οἱ ἄνθρωποι καὶ νῦν καὶ τὸ πρῶτον ἤρξαντο φιλοσοφεῖν· . . . ὁ δ ̓ ἀπορῶν καὶ θαυμάζων οἴεται ἀγνοεῖν· διὸ καὶ φιλόμυθος ὁ φιλόσοφός πώς ἐστιν.—Arist., Metaph., I. ii. Μάλα φιλοσόφου τοῦτο τὸ πάθος τὸ θαυμάζειν· οὐ γὰρ ἄλλη ἀρχὴ φιλοσοφίας ἢ avrŋ.-Plato, Theat., 155, D. Compare Mr. Morell, Phil. of Religion, p. 202, and Coleridge, A. R., p. 178. Sir W. Hamilton, Lect., I. 37, Plato), all Philosophy and all Religion found their beginning; in the felt need, that is, of a Being to still the alarms and satisfy the curiosity of the human mind. "Physical wonder," says a recent writer," is no doubt an introduction to the belief in as extinguishing the supernatural. It tends to raise in the mind a the senti larger idea of possibility; the notion of the potential as distinguished from what is actual, the sense of tion. the unknown." But, at the present time, the grounds, it is argued, of physical wonder are disappearing. Under a rigid, unfailing uniformity, each event can be assigned to its appropriate antecedent. The world's young ignorance is o'er, Her close-linked chain withdraws ments of awe and admira There is further to be considered the ordinary effect of custom and familiarity upon the mind. Repetition, it has been often observed, diminishes wonder, and in matters of a moral and religious kind sensibly reduces the feeling of awe. It is This true, it must be admitted, that the fact of not feeling surprise at a phenomenon which really remains comments on the tendency of physical studies to extinguish religious adoration by mechanical views of Nature. He has, indeed, been powerfully combated by Mr. Mill (Exam., p. 544), who seeks to strengthen himself by the united testimony of two eminently religious minds, Wordsworth and Faraday. Compare Mr. Darwin (Descent of Man, I. 68). 1 Dr. Mozley, Bampt. Lect., p. 76. doubtful. unexplained, is no adequate reason for not seeking to assign the ultimate causes of its existence, even though we are thus led to the confines of supernatural agency. It is, however, unfortunately a characteristic of the present era of thought, that an ascertainment of facts or of a law combining or regulating facts is held sufficient without proceeding to any further explanation of them. Thus an indifference on the part of mankind at large, or of our own generation, towards a religious view of Nature is assumed; it is seldom confirmed, and is certainly not justified. But it is urged that now Substitu- admiration of the vastness and simplicity of Natural Laws may well take the place of childlike surprise a personal and immature suppositions, and that it is the only sentiment worthy of the philosophical elevation of our time. No doubt, there is a wonder which is the legitimate offspring of scientific knowledge.' But there is no admiration in it; enthusiasm does not spring from any intellectual deductions. Admiration cannot really be felt in respect of things, or any arrangement of things. It has regard only of persons; it is the tribute of mind to mind.2 tion of Laws of Nature for God. 66 1 Οὐδὲν ἂν θαυμάσειεν οὕτως ἀνὴρ γεωμετρικός, ὡς εἰ γένοιτο ἡ diáμETρos μετρηrý.-Arist., Metaph., I. ii. Admiration," says Mr. Mill, "is a different thing from wonder, and is often at its greatest height when the strangeness which is a necessary condition of wonder, has died away." 2 44 'Man," says Carlyle, " cannot know, unless he can worship in some way." "A man," writes Mr. Picton, "cannot worship a thing, however big."-New Theories and Old Faith, p. 45. The same writer elo quences. And thus if God be excluded from the universe Its consewhich He has framed, to make room for Law; and if man, through the negation of will and spirit, be degraded to the scale of a mere chattel, and bondsman to the order of Nature; admiration of the wisdom and beauty of creation, together with fear (now denounced as Fetishism) of the power and justice of the Creator, are, it may be admitted, out of place. Now, in proportion to our increasing knowledge of the Laws of Nature, our old superstitions, it is said, in regard to the Author and socalled Administrator of the Universe must totally change. For if all Religion reposes ultimately on Subversive fear, and is most marked in those climes and Religion, quently remarks (p. 52), “When once man could so far stand distinct from and over against nature as to feel wonder, the life of contemplation was begun, and at least the germ of God-consciousness was formed. For the sense of wonder involves the realization of a disturbed unity which the soul struggles to restore. And here we have the beginnings both of Science and Religion, which like highly differentiated organs in the mature animal may very well have been indistinguishable in their germs. The sense of wonder is closely akin to that of awe, and easily suggests some unknown power." 1 Mr. Hutton, Essays, I. 16, has some profound remarks on this great moral want in Atheism. "If you do not believe that 'Good' is living and free-that it is a person-you cannot believe that it will find you out; and you may be truly as incompetent to find it out as to leave the earth for the sun." 2 Mr. Buckle, Hist. Civ., II. 171. "The origin of veneration is wonder and fear. These two passions, either alone or combined, are the ordinary source of veneration; and the way in which they arise is obvious. We wonder because we are ignorant; and we fear because we are weak."-1b., III. 272. "The whole system of the theologians reposes upon fear, and upon fear of the worst kind," &c. He thus repeats the notions of Hume (Natural Hist. of Religion, § vi. &c.). Shaftesbury (Works, III. 36) more truly observes, "We can admire nothing pro indeed of |