reasserted,--sometimes contracted,--by experience; but in both cases the effect is a process of discrimination. In support of this view, it may be fairly urged that a child calculates on the uniformity of human character and conduct, to an extent not justified in after life. Any child correctly expects a stone to fall when thrown into the air, without the least idea of that special reason for its fall, which can be mathematically extended to the stars. In like manner, our very earliest belief in the reality of men and objects outside us, confuses persons and things as resisting antagonists which ought to be punished and overcome. Experience, therefore, brings discrimination. Thus, too, the natural apprehension of a power above nature, occupies a more defined sphere in our own old age than the first radiant glimpses of our wondering upward-springing childhood. And the same may be said of the world's several eras of religious thinking. Yet, if some eminent writers are correct in contending that the belief in a Supreme "_Heaven-Father_," (so strong in the Aryan[157] family,) was of extreme antiquity, we must admit that our race's infancy cherished a more truly Theistic faith, than many intervening ages of moral degeneracy retained.[158] But, side by side with this admission, we ought to place _two_ notable facts,--_first_ that our sense of the supernatural has really educated the great heart of Man; teaching him from the love of God to love his neighbour likewise.--_Next_,--that the awful impression has, on the whole, grown with his growth, and strengthened with his strength; acquiring fresh light and beauty with every fresh access to his noblest illumination. Exactly in proportion, as man increasingly learns to love and live for his neighbour, he has always increased the depth and earnestness with which he lives for and loves his God. In these two facts is bound up the secret of our Western civilization.