It is little better than a truism to assert that there is an intimate correspondence and relation between cause and effect: yet this thought opens the way to a very wide field of speculation. Mind cannot act upon matter without the material result being closely related to the mental intention which originated it: the fact that anything exists adapted to a certain end or use is alone enough to presuppose the end or use, who can see a [Greek text], without distinguishing its relation to the {lii} want or necessity which brought about [Greek text]? In short, the [Greek text], whatever it may be, not only answers to that which called it forth, but, in some sort, represents materially, or symbolises, the abstract volition or operation of the mind which originated it. Show us a pitcher, a skewer, or any of the simplest utensils designed for the most obvious purposes: do not the cavity of the one, and the piercing point of the other, at once set forth and symbolise the [Greek text] which was answered in their production? Now, from this thought, we might proceed to trace out the truthfulness and reality of every [Greek text] considered in relation to the [Greek text]; for even a deceptive thing is true and real in its relation to the mental intention of deceiving: but we intend merely to consider the way in which the abstract movements or [Greek text] of mind are _symbolised_ by the material operations or results which they have produced. In other words, we would allege that everything material is symbolical of some mental process, of which it is Indeed only the development: that we may see in everything outward and visible some inward and spiritual meaning. It is this which makes 'books in everything': finding in everything objective the material exhibition of the subjective and unseen; not claiming for the abstract mind an independence of matter, but acknowledging its union with it; and thus learning from the speculations of reason, to perceive the fitness for our nature of that system of sacramentality in which God has placed us, and to bless Him more and more for the Church, a sacramental institution, and for _the_ Sacraments [Greek text], which it conveys. This method of viewing the subject will be our excuse for attempting on the one hand to learn by analysis from a material church itself, considered objectively, the symbolism which may be supposed to have directed its design; and on the other {liii} hand to show from the abstract necessities of the case that a material church might have been expected to be symbolically designed. But if this theory of symbolism gives light and meaning and connection to the acknowledged facts, whether abstract or material, with which we have to do; while no other view will explain _all_ the phenomena;--it certainly recommends itself by its simplicity and harmony to a general reception. Considered in this light, the whole group of separate facts become linked together and adjusted, and so resolve themselves into a