THE PROVISION FOR THE INTELLECTUAL NATURE OF MAN. Truth and reality stand for the same thing. Reality is truth out of the mind, and truth is reality in the mind. Reality is objective truth, and truth is subjective reality. But all reality is in relation to mind; objective reality to the divine mind, and subjective reality to the human mind. Objective reality is the realized thought of God; subjective reality is the realized thought of man. The correspondence of thoughts to things is called scientific truth. Objective reality is truth, because it corresponds to the thought of God. Knowledge in the human mind is truth when it corresponds to objective reality or the expressed thought of God. When words and conduct correspond to knowledge, we have truth in the domain of morals. In saying that objective reality is the realized thought of God, we denote its unity. This is not to destroy the particulars of which it is composed, or to swamp their individuality in an inarticulate mass, but simply to indicate their oneness. When the observer looks out into the universe, which includes and shuts him round, he is impressed by the infinite varieties and diversities which everywhere meet his gaze. No two things are alike. No two leaves, no two drops of water, no two snowflakes, no two apples, no two faces. Every particular thing seems to be persistently determined to differ, in some respect at least, from everything else. The history of true knowledge begins, however, with the observation of resemblance and similarity—just beneath the surface of difference and variety. The lightning that appears on the bosom of the cloud, like the writing of some awful fiend, is seen to be the same with the gentle sparks emitted when a tag of silken ribbon is drawn briskly between the fingers. The power that pulls the ball to the ground is seen to be the same as that which keeps the sun in his place. The plant lifts itself up as but a sum of organized varieties; but every part, corolla, petal, and stamen, is known to be only modified leaf. Keeping to their silent and lonely rounds since the dawn of time, are the stars in the heavens, differing in color, orbit, and size, but we now know that to understand the elements of which they are composed, we have only to lift our foot and see what the constituent parts of the earth beneath it are. Were objective reality one amorphous mass, it would not be intelligible. It is one and many, particular and universal, singular and manifold, concrete and discrete. All things cohere in a centrality that includes and commands them. So true is it that unity underlies all difference, that no single variety can be understood, only as it is considered in relation with the whole of which it forms a part.