In our examination of M. Fouillée’s _Education from a National Standpoint_, we made some attempt to show that the two schemes of philosophy which have hitherto divided the world have done so because both are right, and neither is exclusively right. Matter and spirit, force and idea, work together in the evolution of character. The brain, somehow, makes material record of those ideas which inspire the life. But the brain does not originate those ideas. They are spiritual in their nature, and are spiritually conveyed, whether by means of the printed page, the glance of an eye, the touch of a hand, or in that holy mystery of the inbreathing of the Divine Spirit, of which we cannot tell whence it comes nor whither it goes. Once we recognise that all thoughts that breathe and words that burn are of their nature spiritual, and appeal to the spiritual within us--that, in fact, all intercourse of thought and feeling belongs to the realm of ideas, spiritually conveyed, the great mysteries of our religion cease to be hedged off from our common experiences. If the friend who sits beside us deals with us, spirit with spirit, by means of quick interchange of ideas, is it hard to believe that just so is the intercourse between the Spirit of God and the spirit of man? The more perfect the sympathy between human souls, the less the need for spoken words. How easy to go on from this to the thought of that most intimate and blissful of all intercourse, the converse between the devout soul and its God. Nothing can be more obvious, real, natural, necessary, than that the Father of Spirits should graciously keep open such intimate access to, and converse with, the spirits of men. “I would that one would grant me, O my Lord, To find Thee only. * * * * * That Thou alone wouldst speak to me, and I to Thee, As a lover talking to his loved one, A friend at table with his friend,”[11] is ever the aspiration of the devout soul. This continuous aspiration towards closest communion is, spoken or unspoken, the prayer of faith. A vain and fond imagination, says the sceptic, begotten of the heart, as when Narcissus became enamoured of his reflected image! What have we to say in reply? Nothing. He who does not perceive that he loves in his brother not the material form, but the spiritual being of which this form is one expression, how can he understand that the Spirit of God should draw with irresistible drawings the spirit of man, which is indeed the whole man. For, after all, what is the body but the garment which the spirit shapes to its uses?