Again in the world as God has made it, one law shows itself under diverse, even opposite manifestations; lead sinks in water, wood floats upon the surface. In former times men assigned these different results to different forces, laws, and gods. A knowledge of Nature has demonstrated that they are expressions of one and the same law; and the great difference between the educated and the uneducated man is this--the uneducated sees in this world nothing but an infinite collection of unconnected facts--a broken, distorted, and fragmentary system, which his mind can by no means reduce to order. The educated man, in proportion to his education, sees the number of laws diminished--beholds in the manifold appearances of Nature the expression of a few laws, by degrees fewer, till at last it becomes possible to his conception that they are all reducible to one, and that that which lies beneath the innumerable phenomena of Nature is the One Spirit--God. 2. All _living_ unity is spiritual, not formal; not sameness, but manifoldness. You may have a unity shown in identity of form; but it is a lifeless unity. There is a sameness on the sea-beach--that unity which the ocean waves have produced by curling and forcibly destroying the angularities of individual form, so that every stone presents the same monotony of aspect, and you must fracture each again in order to distinguish whether you hold in your hand a mass of flint or fragment of basalt. There is no life in unity such as this. But as soon as you arrive at a unity that is living, the form becomes more complex, and you search in vain for uniformity. In the parts, it must be found, if found at all, in the sameness of the pervading life. The illustration given by the apostle is that of the human body--a higher unity, he says, by being composed of many members, than if every member were but a repetition of a single type. It is conceivable that God might have moulded such a form for human life; it is conceivable that every cause, instead of producing in different nerves a variety of sensations, should have affected every one in a mode precisely similar; that instead of producing a sensation of sound--a sensation of colour--a sensation of taste--the outward causes of nature, be they what they may, should have given but one unvaried feeling to every sense, and that the whole universe should have been light or sound.