him to show that it was in man only through the dependence of the human intelligence on an underived and perfect intelligence. Among the many modern philosophers who have adopted and enforced the same doctrine I shall refer only to a few. Lord Herbert of Cherbury, the founder of English deism, is very explicit on the subject. He thought of the human mind as united in the closest and most comprehensive way to the Divine mind through the universal notions of what he called the rational instinct. These notions are the laws which every faculty is meant to conform to and obey--the laws of all thought, affection, and action. As to nature and origin, they are, in Herbert's view, Divine; thoughts of God present in the mind of man; true revelations of the Father of spirits to His children. In apprehending one of them we have truly an intuition of a Divine attribute, of some feature of the Divine character. It is through contact, through communion with the Divine Intelligence, Love, and Will, that we know and feel and act. The Divine is the root and the law of human thought, emotion, and conduct. Not afar off, not to be realised by great stretch of intellect, not separated by innumerable existences which intervene between Him and us, but close around us, yea, with nothing between Him and our inmost souls, is the Being with whom we have to do. "In Him," really and without any figure of speech, "we live, and move, and have our being." Among the various metaphysical proofs of Divine existence employed by Cudworth, one is in like manner founded on the very nature of knowledge. Knowledge, it is argued, is possible only through ideas which have their source in an eternal reason. Sense is not only not the whole of knowledge, but is in itself not at all knowledge; it is wholly relative and individual, and not knowledge until the mind adds to it what is absolute and universal. Knowledge does not begin with what is individual, but with what is universal. The individual is known by being brought under a universal, instead of the universal being gathered from a multitude of individuals. And these universals or ideas which underlie all the knowledge of all men, which originate it and do not originate in it, have existed eternally in the only mode in which truths can be said to be eternal, in an eternal mind. They come to us from an eternal mind, which is their proper home, and of which human reason is an emanation. "From whence it cometh to pass, that all minds, in the several places and ages of the world, have ideas or notions of things exactly alike, and truths indivisibly the same. Truths are not multiplied by the diversity of minds that apprehend them; because they are all but ectypal participations of one and the same original or archetypal mind and truth. As the same face may be reflected in several glasses; and the image of the same sun may be in a thousand eyes at once beholding it; and one and the same voice may be