reason correctly on a very few subjects, could not reason correctly on all subjects. We are, or ought to be, capable of subjecting the materials which the phenomena of nature spread before us, to sound processes of thought and to logical deductions. We are, or ought to be, capable of discriminating between that which is really inscrutable and that which is not so. We are, or ought to be, able to know when we are within the bounds of possible thought, and when we transcend them. We are, or ought to be, able to see that the existence of phenomena necessarily implies a causing power; that when the phenomena are such as we know that man produces, the idea of an intelligent personal actor is both a legitimate deduction and a perfectly appreciable subject of thought. Are we not entitled to apply the same reasoning to the phenomena of nature which we know that man did not produce? And when we so reason, do we borrow anything whatever from the primitive idea of ghosts or spirits, whether they are supposed to have first emanated from human bodies, or to reside in inanimate objects? There are two distinct values to be assigned to the researches of science. One of them consists in the practical improvement of the material condition of society; the lessening of physical evil, the increase of physical good; the advancement of our power over matter. In an age intensely devoted to this materialistic improvement, there will be a great accumulation of physical knowledge. At the same time there are accumulating in the same ratio new materials for philosophical speculation concerning the causes of the phenomena that are investigated. The specialists who carry on the investigations may not always be the best reasoners in the application of the new materials to the purpose of philosophical inquiry into the producing causes of the phenomena. But the other distinct value of their investigations consists in the accumulation of materials from which the philosopher can deduce the existence of an actor in the production of the phenomena. When, from these materials, constantly accumulating and constantly to be used in a uniform process of reasoning to which the human mind is both able and obliged to resort, the philosopher deduces the conception of a supreme, personal, intelligent being, he assigns to that being just those attributes which the phenomena of nature compel him to believe in, because if the attributes did not exist the phenomena of nature could not have become what they are. There can be no reason to suppose that as the materials increase, as the researches of science, for whatever purpose carried on, lead to greater and still greater accumulations of knowledge, the law of thought by which we deduce the idea of an actor in the production of phenomena will change, or that the logical necessity for conceiving, or the intellectual capacity to conceive of, the attributes of that actor will either diminish or fade away.