seen by the soul's sense are not mere copies of something which the eye has seen before; they are not memories, nor mere new combinations of objects familiar to the senses. They belong to another world. The artist, the author, the orator is a true translator into sensuous forms of supersensuous realities, and always views his best work with a sense of dissatisfaction, knowing that no sensuous forces are adequate to expound to men who live in the senses what he has seen and known. He is ready to exclaim with Jesus: "We speak that we do know, and testify that we have seen; and ye receive not our witness." In still higher forms evidence of this supersensuous faculty is seen in all our social and domestic life. Our business, our government, our society, our homes, are all built upon it. Without it they must dissolve and humanity go back to barbarism and anarchy. All modern commerce is dependent on the reality and the incalculable value of honor, humanity, integrity; qualities not seen, not easily demonstrable by a "scientific method," but recognized by all men who possess them and imitated by many who do not. Justice, truth, honor, fidelity, courage, patriotism, are all intangible, invisible qualities. They are not seen; they are not deduced from the seen; they are instantly and immediately recognized as realities by the supersensuous sense. Their value is depreciated or ignored by sensual men. They are qualities unrecognized by the brute. This faith-power is the recognized life of the home circle, and of all friendships and fellowships. The love of a mother for her child is different from the love of a bird for its young, or a cow for its calf. The love of husband and wife for each other is more than an animal instinct. The tie which binds friends together is not sensuous. Identity is not in the features. What we love is the inward, the soul, the mental and moral qualities, the patience, gentleness, forbearance, longsuffering love, the invisible manhood and womanhood within, which the eye does not see, which the reason does not dem

onstrate, which are not hypothetical, which are not ascertained by any "scientific method," but which are instantly and directly and immediately perceived by the power of spiritual perception which resides in every spirit.

But in its highest manifestations this supersensuous faculty is seen in the religious life. It is the power which the Bible calls faith. Faith is not an intellectual activity deducing conclusions from premises; it is not an act of the will or an impulse of the affections, though it inspires both. It is a spiritual perception, "the substance of things hoped for, the evidence of things not seen." By this we perceive the Spirit of God behind all nature and immanent in all nature, as we perceive the spirit of a man behind the body and immanent in the body. Neither are hypotheses to account for phenomena; both are facts instantly and immediately perceived. This is the power of which Paul writes when he says, "We look not at the things which are seen, but at the things which are not seen." This is what he generally means by the word know : 99.66 we know that the law is spiritual; we know that all things work together for good to them that love God;" "I know whom I have believed." In these and kindred passages he speaks not of conclusions reached by a "scientific method," but of facts realized by a spiritual experience. It is to the contrast between the sensuous and the supersensuous, between faith and sight, that Christ refers when he promises to his disciples another Comforter whom the world cannot receive, because it seeth him not, neither knoweth (hath experience of) him; "but ye know him, because he dwelleth with you, and shall be in you." It is to this spiritual sense, dormant in even the most unspiritual natures, that Paul refers when in Athens he classes himself sympathetically with his pagan audience, saying, "In him we live, and move, and have our being." This faith-power is the illuminating and transforming power of the soul. It is that whereby God enters it and makes it his own. It is that whereby each faculty is lifted

up from a mere earthly and sensuous activity. By faith love is converted from a mere wish for happiness into a wish for true welfare; reverence is changed from image worship to spiritual worship; conscience is able to measure the issues of right and wrong by their intrinsic and spiritual nature, not by the anticipated consequences of action; the parental instinct is lifted above a mere animal propensity, and is made to become a guide to God and a guardian for eternity; and the very appetites and passions are made to minister to the higher, the internal, the spiritual nature.

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A STUDY IN HUMAN NATURE.

CHAPTER X.

THE ACQUISITIVE POWERS.

II. The Reflective Faculties.

MAN possesses not merely the power to gather both from the outer and visible and from the inner and invisible world, a power both of sensuous and supersensuous observation; he possesses also a power of classifying and arranging the results of his observation, of observing resemblances and contrasts, and of drawing conclusions from them. This he does by the reflective faculties, or what is in popular language called the reason. Formerly it was supposed that the animals did not possess this power. A more careful and candid observation has brought scientific men to the conclusion that the higher animals-notably the dog, the horse, and the elephant-also reflect, consider, weigh, judge, compare; in a word, reason, though to a very limited extent and within very narrow bounds. The contrast between the animals and man is not that man possesses reflective faculties and the animals do not, but that man possesses apparently an unlimited capacity of developing both these and other faculties, while the limits are very soon reached in the animal; and man possesses the spiritual faculties—the supersensuous faculty of faith and the spiritual impulses of conscience, reverence, and love-in a high degree, while they are either entirely wanting in the brute, or exist only in the most rudimentary forms. For convenience of analysis the reflective faculties may be divided into two, the Logical faculty and the Comparative faculty, or causality and comparison.

1. It does not make much practical difference whether we say that man possesses a faculty by which he perceives the

relation of cause and effect, or that he is under a mental law which compels him to think of all phenomena as in the relation of cause and effect, or that the truth that every effect must have a cause and every cause an effect is intuitively and immediately perceived by him, or that the relation of cause and effect has been perceived by observation and experience through so many generations that he has come to expect an effect from every cause and a cause for every effect as the result of generations of experience. He not only possesses the power, he is laid under a necessity of perceiving this relation, a relation perceived but dimly if at all by the mere animal. This is the power which leads the child to ask why, and the man to say therefore. It is the power which frames syllogisms, and is compelled to accept the conclusion if the premises be granted. It is the power which leads the farmer when he sees a pile of upheaved earth in his garden to conclude that a mole has burrowed there; which induces the explorer when he discovers the earth-mounds in Ohio or the cliff-dwellings in Colorado to conclude that man has been there before him; which compels men every-where, seeing the marvelous mechanism of nature by which he is surrounded and in which he dwells, to be sure that some First Great Cause has called it forth. This is the power which guides man in his search, whether it be the search of the farmer for the hiding mole, the antiquarian for the lost race, or the philosopher for an unknown God. It is this power which enables us to trace sequence in nature, in history, in human experience; which enables us to see that phenomena are not isolated and accidental, but every fact is a link in an endless chain. The exercise of this faculty upon numbers gives us the higher mathematics, exercised upon visible phenomena it produces science, upon mental experience it creates history, political economy, mental and moral philosophy. Every mechanic relies upon it when he builds his engine or constructs his dam, sure that the same cause