of its limitation of reasoning power is the starting-point. It has not the power to formulate its own premises. The subsidiary proposition of our general hypothesis is, therefore, that _the subjective mind is incapable of inductive reasoning_. It will readily be seen that it is a corollary of the law of suggestion; but the three propositions together furnish the key to the whole science of psychology. I am aware that those who have hitherto regarded the soul as possessing all the intellectual powers, as well as all the moral attributes, will be shocked when they realize that the object of their admiration is hedged about with any limitations whatever. The first question they will ask is, "Why is it that God has given to man a soul possessing such transcendent powers in certain directions, and yet under the absolute control, in all its ideas and intellectual functions, of a finite, perishable intelligence?" The broad and comprehensive answer is, _To constitute man a free moral agent_. It needs no argument to show that if the soul were not so limited in its initiative power of reasoning, the finite, mortal man could not be held responsible for the moral status of his soul. God gave to objective man the powers of reason, inductive as well as deductive, for the purpose of enabling him successfully to struggle with his physical environment. He gave him the power to know the right from the wrong. He gave him supreme control of the initial processes of reasoning, and thus made him responsible for the moral status of his soul. The soul, in the mean time, so long as it inhabits the body, is charged with limited responsibilities. It is the life-principle of the body, and its normal functions pertain solely to the preservation of human life and the perpetuation of the human race. It possesses wonderful powers in other directions, under certain abnormal conditions of the body, it is true. But their exercise outside of those limits is always abnormal, and productive of untoward results. Those powers of which we catch occasional glimpses, and which so excite our admiration, are powers which pertain to its existence in a future world. They are powers which proclaim it as a part of God, as partaking of the nature and attributes of the Divine Mind. Its powers of perception of the fixed laws of nature demonstrate its kinship to Omniscience. It is independent of the feeble powers of inductive reasoning when it is freed from its earthly trammels; and there is not one power or attribute peculiar to the finite, objective mind that could be of any service to the soul in its eternal home. We boast of our powers of inductive reason, forgetting how little we have learned, or ever can know, compared with what there is to learn. We forget that they are the outgrowth of our physical wants and necessities, and simply enable us to grope in the dark for the means of subsistence, and to render our physical existence tolerable. The powers of the objective