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seen what is to be hoped for and what not; in others, the grounds of attack and defence are shifted. Many arguments and presentations have been exploded, and, though others have taken their place, there has been progress, progress toward an ultimate decision. The battle surges and rolls onward, and is not endless. The doctrine of human liberty is an example of the first sort. A more consistent statement of what it involves can to-day be made than ever before. It can be better distinguished from every form of necessity, and set apart with proper limits, and more defensible boundaries than hitherto. To be sure we cannot explain freedom in the ordinary meaning of the word, but we can see why such explanations are not, and ought not, to be applicable. As an illustration of the second form of progress, we instance the discussions as to the sources of knowledge; whether among these are intuitive ideas. The doctrine, that experience is the ground of all knowledge, is a very different one in the hands of Spencer and Bain from what it was as expounded by Locke. The latter champions pronounce the earlier proofs and defences insufficient. Confessedly, then, this school has been driven in part from its line of argument. Herein is movement, looking to an ultimate solution of the problem. Though inner lines succeed one another, the city cannot be besieged forever. The grounds of conflict and the balance of strength are suffering daily changes, and though the conclusion may be yet far off, we see that it is slowly prepared for by what occurs about us. This discussion is not simply the dogged reiteration of affirmation and denial; the striking of shadowy forms with immaterial weapons, the wounds of to-day closing against the battle of to-morrow. Quite the reverse; old points are yielded, new points are made; light in turn is thrown upon these, and we move forward toward a conclusion move slowly it may be, but as certainly