In the humbler forms, but a few of the mental faculties are traceable, just as we see in them but a few of the lineaments of universal structure. In man the system has arrived at its highest condition. The few gleams of reason, then, which we see in the lower animals, are precisely analogous to such a development of the fore-arm as we find in the paddle of the whale. Causality, comparison, and other of the nobler faculties, are in them _rudimental_. Bound up as we thus are by an identity in the character of our mental organization with the lower animals, we are yet, it will be observed, strikingly distinguished from them by this great advance in development. We have faculties in full force and activity which the animals either possess not at all, or in so low and obscure a form as to be equivalent to non-existence. Now these parts of mind are those which connect us with the things that are not of this world. We have veneration, prompting us to the worship of the Deity, which the animals lack. We have hope, to carry us on in thought beyond the bounds of time. We have reason, to enable us to inquire into the character of the Great Father, and the relation of us, his humble creatures, towards him. We have conscientiousness and benevolence, by which we can in a faint and humble measure imitate, in our conduct, that which he exemplifies in the whole of his wondrous doings. Beyond this, mental science does not carry us in support of religion: the rest depends on evidence of a different kind. But it is surely much that we thus discover in nature a provision for things so important. The existence of faculties having a regard to such things is a good evidence that such things exist. The face of God is reflected in the organization of man, as a little pool reflects the glorious sun. The affective or sentimental faculties are all of them liable to operate whenever appropriate objects or stimuli are presented, and this they do as irresistibly and unerringly as the tree sucks up moisture which it requires, with only this exception, that one faculty often interferes with the action of another, and operates instead by force of superior inherent strength or temporary activity. For example, alimentiveness may be in powerful operation with regard to its appropriate object, producing a keen appetite, and yet it may not act, in consequence of the more powerful operation of cautiousness, warning against evil consequences likely to ensue from the desired indulgence. This liability to flit from under the control of one feeling to the control of another, constitutes what is recognised as free will in man, being nothing more than a vicissitude in the supremacy of the faculties over each other.