3d, if they hold the dependence to each other of cause and effect, or of mean and end, or of whole and part; 4th, if they stand in a relation either of contrast or of similarity; 5th, if they are the operations of the same power, or of different powers conversant about the same object; 6th, if their objects are the sign and the thing signified; or 7th, even if their objects are accidentally denoted by the same sound." These laws may be reduced in number, but they seem more easily applied as stated. They must condition the whole work of imparting knowledge. Questions cannot be asked by a teacher, nor can answers be given by pupils skilfully without observing them. They determine the order of arrangement in both science and art.

11. THE PRODUCTIVE POWERS OF THE MIND ENABLE IT TO MAKE NEW DISCOVERIES AND NEW INVENTIONS. Facts disprove the doctrine of those who maintain that there is nothing new, that what seems new is but the revival of the old which had been forgotten. Ideas may not be innate, but we have innate powers of mental production. There can be originality in this sense, that one man may think something that no other man ever thought. Apparent chance may present a fact, or occasion a circumstance, which a thousand men will pass by unheeding, but at last one comes that way to whom its language is intelligible, and the world is blessed with a new discovery, or a new invention-a law of gravitation or a steamengine. The mind has productive powers. It is not like a mirror reflecting back only what is presented before it. It is an active principle, capable

of guiding its own exertions, capable of making plans, capable of searching for truth and of applying it to new uses, and expressing it in new forms. Such powers ought not to rust away in inactivity.

12. THE HUMAN INTELLECT GROWS ONLY BY ITS OWN INHERENT ENERGIES.-All true education is a growth. The mind is not a mere capacity to be filled like a granary, it is a power to be developed. It is no tabula rasa -no blank sheet of paper to be written upon, but it has innate activities which prompt it towards its end, and cause it to modify all with which it comes in contact. The horticulturist puts his seed in good soil, surrounds the plants with circumstances most favorable to their growth (a proper degree of heat, light, and moisture), protects them from injuries, and expects his crop. He knows that the life-principle which God placed in the seed needs but opportunity to grow. The mind must receive a like culture. When the human body needs food the healthy appetite craves it, and if taken into the stomach without such craving, it is apt to clog the system rather than to nourish it. Neither can the mind be forced to digest its food. Even an unprofessional diagnosis reveals the fact that there are many cases of mental dyspepsia in our schools. A desire to know is the mental appetite, and the gratification of this desire must be a primary condition for all normal growth of the intellect.

13. THE ACTS OF MEN DO NOT DERIVE THEIR MORAL QUALITY FROM THE INTELLECT.-The best fruit of the mtellect is science, and the principles of science

cannot be said to be right or wrong-they are simply truths. The intellect, indeed, enables us to comprehend moral as well as other truths, but, in the mere comprehension of a moral truth, I can detect no moral element.

It must not be inferred, however, that intellectual culture has no relation to moral and religious culture. It is intellectual culture that renders moral and religious culture possible. The intellect is the eye of the soul, and all our seeing earthward and heavenward is done by it. It is the intellect that reveals God in His works, in His Word, and in the human soul. A man may be pious and know little of the principles of science, but he must have sources of light within himself.

The culture of the intellect must precede all other culture. We must acquaint ourselves with acts before we can judge whether they are right or wrong. We must know that God is, before we can love him. A knowledge of the important Psychological fact, that the intellectual capacity of the mind acts of itself in the presence of its objects, and that the emotive and executive capacities await the action of the intellect, would have enabled missionaries to understand, long before they found it out by costly experience, that schools must precede churches in heathen countries in order to make their labors most effectual. The principle is applicable everywhere.

14. THE INTELLECT OF MAN HAS LIMITS WHICH NO EXTENT OF EDUCATION CAN ENABLE IT TO PASS. -In all human reasoning something has to be taken for

granted. The most profound logic can neither take us back to a beginning nor lead us forward to an end. Looking backward, successions in nature seem like an endless chain of effects and causes, and, looking forward, they seem like an endless chain of causes and effects. We can think successive periods in time or points in space until the imagination grows weary with the vast summation, but still there is more beyond. We can mount the great ladder of successive causes until our heads grow dizzy, and yet we fail to form an adequate conception of the absolute. Finite ourselves we cannot measure the infinite.

All that is said in the preceding paragraph is true, and yet it does not express the exact limita tions of human thought. We cannot measure the infinite, but we can think in all directions beyond the finite. Our idea of space is not filled by the sum of all experienced spaces, nor our idea of time by the sum of all experienced times. We feel that there are more links in the chain of causation than can be counted. We cannot indeed by searching find out God, but we can know that He exists. "A Deity understood" says Sir William Hamilton, “would be no Deity at all." The highest effort of reason is to furnish a ground for faith. We have a clear view up to the boundaries of the finite and the relative, and then we are permitted-glorious privilege!—to know that the infinite and the absolute, the unconditioned-lie beyond. The conviction that we have power in thought to overleap the conditioned, results from no mere blind consciousness, as some have said, but it is certain knowledge. We

see the light but we cannot approach or analyze it. Our reason gives us a firm ground for belief in the existence of God, but here we must be content with an imperfect knowledge of Him.

II. Principles Inferable from the Nature of Knowledge.

I mean by knowledge the means made use of in he work of education. These means exist both in the form of ascertained and unascertained truth. A teacher may content himself in making his pupils acquainted with what knowledge he finds in books and what he knows himself, or he may lead them to try their strength in wrenching new truth from nature; but whether ascertained truth be taught or unas-ertained truth be sought for, the nature of the truth employed will vary the methods of imparting it. The principle that the methods of operating upon a thing are modified by the means used in the operation, is susceptible of many illustrations. The farmer considers the nature of his fertilizers before he adopts a method of applying them upon his fields, the physician regards the properties of his medicines in his methods of administering them, and the mechanic handles his jack-plane in one way and his hand-saw in another. That the teacher must perform his work in obedience to the same principle will be abundantly proven to one who will consider the propositions which follow.

1. THE SEVERAL BRANCHES OF KNOWLEDGE CAN BE MADE TO FURNISH THE INTELLECTUAL FACULTIES WITHI