concurrent and constructive, marvelously so, we have the same rational right to recognize that fact and emphasize it, that we have to observe and explain any other fact, the most physical. The presence of such constructive relations in the Universe is the subject of inquiry offered to Natural Theology, and no antecedent principle either of science or of philosophy is opposed to it. The presumptions lie in quite the opposite direction. Final causes play a most important part in human action. As this action is the highest type the world offers, it would be strange indeed if it gave no principle serviceable in our ultimate problems. This feeling against final causes is ultimately rooted in the hasty conviction, that matter not mind gives the key of the world. The practical principles are that we are to exercise caution in the introduction of final causes into a cosmical philosophy, and that these causes are to be expounded constantly in connection with the efficient causes which are included in them. The immediate explanation is in these, the remote and more inclusive one in those.

A last peculiar law of mind, which is only the latest product and expression of the laws now referred to, is that of liberty. We shall not revive a discussion of which the world is somewhat weary. We have done elsewhere what we could to clear up its difficulties. The notion of liberty has suffered very much from a treatment too isolated. This is not a single distinct power unallied to other powers and unsupported by them. It is only the highest expression of that spontaneous power which belongs