lily? Yet none of us doubts that in death they die to live no more. Who would imagine that from the simplest specks of protoplasm there could be evolved, obeying the hidden Spirit, the gorgeous flowers of our garden, the cunning fox, the swift eagle, the ferocious tiger, the kingly lion, the sagacious elephant, the mathematical spider, the singing bird, the talking parrot, the social beaver and ant? Yet none of us doubts that on the dissolution of their bodies, they lie down to rise no more for ever. Owing therefore to the fact that the individual consciousness and matter appear inseparable, that matter and mind appear different sides of the same thing; owing to the fact that of mind apart from matter, and of matter apart from mind, we know absolutely nothing, it must be admitted that there are grounds for doubting the immortality of the soul. That what I now have stated is true, is sufficiently proved by the position of the scientific world on this subject, which is one of agnosticism. Indeed, Max Mueller thinks any other position unwise: "Surely, the more we learn what knowledge really means, the more we feel that agnosticism, in the true sense of the word, is the only possible, the only reverent, and, I may add, the only Christian position which the human mind can occupy before the Unknown and Unknowable."

(Science of Thought, 104).

The world is full to-day of men like Job; in their uncertainty they are heard repeating his words: "There is hope of a tree if it be cut down, that it will sprout again, and the tender branches thereof will not cease. Though the root thereof wax old in the earth, and the stock thereof die in

bring forth boughs like a plant. But a man dieth and wasteth away: yea, man giveth up the ghost, and where is he? As the waters fall from the sea, and the flood decayeth and drieth up; so man lieth down, and riseth not: till the heavens be no more, they shall not awake, nor be raised out of their sleep." If you say Job should have known better, the earnest and truth-loving scientist will say to you what God is reported to have said to Job: "Have the gates of death been opened unto thee? or hast thou seen the doors of the shadow of death? Verily, the answer of every living being must be, "no." So, therefore, as you do not know about this any more than Job, you ought not to think it. wonderful, if on this subject a multitude of the best and wisest profess to be agnostics.

(b): IT IS POSSIBLE THAT THE INDIVIDUAL MIND IS BUT A MODE OF ACTION OF THE INFINITE MIND:

It has been held and is held by very many that all the varied forms of existences, sentient and insentient, are but modes or manifestations of the One Infinite and Universal Existence; that all the varied forms of intelligences are but. modes, manifestations, scintillations, or fulgurations, of the One Immutable, Infinite, Eternal, and Universal Consciousness, God. This part of our subject is even more difficult. than what has proceeded, and can only be hinted at before a mixed audience. Says Aristotle:

“Αρχαιος μεν ουν τις λογος και πατριος εστι πασιν ανθρωποις ὡς εκ θεου παντα και δια θεου ἡμιν συνεστηκεν ουδεμια δε

lily? Yet none of us doubts that in death they die to live no more. Who would imagine that from the simplest specks of protoplasm there could be evolved, obeying the hidden Spirit, the gorgeous flowers of our garden, the cunning fox, the swift eagle, the ferocious tiger, the kingly lion, the sagacious elephant, the mathematical spider, the singing bird, the talking parrot, the social beaver and ant? Yet none of us doubts that on the dissolution of their bodies, they lie down to rise no more for ever. Owing therefore to the fact that the individual consciousness and matter appear inseparable, that matter and mind appear different sides of the same thing; owing to the fact that of mind apart from matter, and of matter apart from mind, we know absolutely nothing, it must be admitted that there are grounds for doubting the immortality of the soul. That what I now have stated is true, is sufficiently proved by the position of the scientific world on this subject, which is one of agnosticism. Indeed, Max Mueller thinks any other position unwise: "Surely, the more we learn what knowledge really means, the more we feel that agnosticism, in the true sense of the word, is the only possible, the only reverent, and, I may add, the only Christian position which the human mind can occupy before the Unknown and Unknowable."

(Science of Thought, 104).

The world is full to-day of men like Job; in their uncertainty they are heard repeating his words: "There is hope of a tree if it be cut down, that it will sprout again, and the tender branches thereof will not cease. Though the root thereof wax old in the earth, and the stock thereof die in

bring forth boughs like a plant. But a man dieth and wasteth away: yea, man giveth up the ghost, and where is he? As the waters fall from the sea, and the flood decayeth and drieth up; so man lieth down, and riseth not: till the heavens be no more, they shall not awake, nor be raised out of their sleep." If you say Job should have known better, the earnest and truth-loving scientist will say to you what God is reported to have said to Job: "Have the gates of death been opened unto thee? or hast thou seen the doors of the shadow of death? Verily, the answer of every living being must be, "no." So, therefore, as you do not know about this any more than Job, you ought not to think it. wonderful, if on this subject a multitude of the best and wisest profess to be agnostics.

(b): IT IS POSSIBLE THAT THE INDIVIDUAL MIND IS BUT A MODE OF ACTION OF THE INFINITE MIND:

It has been held and is held by very many that all the varied forms of existences, sentient and insentient, are but. modes or manifestations of the One Infinite and Universal Existence; that all the varied forms of intelligences are but modes, manifestations, scintillations, or fulgurations, of the One Immutable, Infinite, Eternal, and Universal Consciousness, God. This part of our subject is even more difficult than what has proceeded, and can only be hinted at before a mixed audience. Says Aristotle:

“Αρχαίος μεν ουν τις λογος και πατριος εστι πασιν ανθρωποις ὡς εκ θεου παντα και δια θεου ἡμιν συνεστηκεν ουδεμια δε

τουτου σωτηρίας.

παντα

Διο και των παλαιων είπειν τινες προηχε Θησαν ότι ταυτα εστι Θεων πλεα. It is an old saying well known to all of us that all things are of God, and by God for us established; that nothing can exist if deprived of God as its salvation. Therefore, it was the custom of the old writers to maintain that all things are full of the divine Presence." (De Mundo VI, 2–3).

The problems of the universe are deep, and it is more than possible that in attempting to solve them the most capable and reverent mind may stray; nevertheless, while the finite mind exists, it cannot cease attempting to find out the ways of the Infinite God. We look upon the swelling bosom of the mighty ocean, boundless, fathomless ; and ever and anon waves, bubbles, drops, spray, or foam appear. We think of the atmosphere which envelops us, and we feel the motion of air, a gentle breeze, a gale. We look at a burning candle, and see a tongue of flame dart here and there. We turn our eyes toward the heavens and become conscious of the existence of sun, moon, or stars by the sensation of light. Yet we never think of the wave, or the breeze, or the tongue of flame, or the ray of light as possessing independent existence. These are but modes or manifestations of the bodies to which they belong. Thus do many think of our dependence on God. Leibnitz taught that all finite creatures, all existences, are but fulgurations, or manifestations of the One Infinite Intelligence; Kant and Mayer hold that all finite forces, whatever they may be, rational, or irrational, are but modes, or scintillations of the One Eternal and Unchangeable Force; Spinoza, one of the most