and Vaccinia afford a striking illustration of the difference between human and animal organization. Many examples show that to infect human beings with virus from the animal world there must be the innoculation of its poison. The action of many drugs is different in animals to that which occurs in man. Mercury fails to increase the biliary secretion of dogs, and opium causes diarrhoea. The furnace of human life is filled with a different fluid, heated by a different fire, and moves a more complex machine, than does the furnace of brute life. The creations, renovations, transitions, and transmigrations are innumerable; yet individuality and identity are ever preserved.

Disturbances of the higher faculties of man exhibit many forms of disease from which members of the animal kingdom are exempt. Something like the cleverness and stupidity of men may be seen in our domesticated friends-" there is a disobedience almost human ;" and sailors say "the monkey will not speak lest he should be set to work;" but insanity has never been observed in them, certainly not in the striking forms found by the physician who deals with human beings.

Not only should all the particulars which conduce to physical health be regarded; higher training or education requires equal or greater care. We recognise faculties in man, possessed by none other; mysterious windings of intellectual and moral being; powers, elsewhere only found in feeblest resemblance, fill him with joy, or cast into depths of despair, as he stands apart and alone in peculiar responsibility. Conscious of duty, and the necessity of self-sacrifice, he searches for the unseen, and looks to the future. He not merely floats or drifts on the stream of life, but controls weariness and dissatisfaction, as to the merely temporal, by a joyful belief in the Eternal. There are two worlds, and two lives he belongs to both, whether he will or not; he must not, cannot sink to the brute.

The science of life is the highest of all sciences. Obey no misdirection, make no failure. Dark shadows and fearful loss are the lot of some: whose memory is a field of sepulture filled with carcases of evil, and only evil continually; from the dust of their corruption evil spectres will come forth to walk here

after. The lives of wicked men project horrible wretchedness into the future; and we have fearful illustration of it in the dark shadows of present existence. Crime is developing a

Cainite race. We recognise a law by which not only physical, moral taint cleaves to the children of evil-doers. The unclean thought of a polluted mind, as the disease of a pestilential body, extends its defilement even to those who are yet unborn; but the purity of the pure is a ministering angel to every life.

Few children of honest families take to theft: thieves, generally, are the descendants of thieves; of hereditary paupers and vagabonds; a race with physiological and pathological distinctions: one-third are diseased in mind, or body, or in both. Examine the heads of convicts, whether in prison or in the haunt of thieves at large, they are of brutal type: foreheads low and narrow, features coarse, and skulls, not of the high Aryan shape-but resembling the brute. Their likeness to one another, their unlikeness to the honest and pure, make known the fact-" Accumulated evil of generations has produced a low degenerate form of humanity." The clever-looking, bright, good-humoured thief? even this man is not only immoral-that is a matter of course; but often without the power of making moral distinctions. Take out those whom sudden and too great temptation has overcome, the perverted children of honest parents, the residuum is visibly brutish and bestial.

The following details, copied from the New York Times, appeared in many papers:-" Six convicts, all near relatives, were confined in the prison of Ulster County. The circumstance excited the attention of the United States Commissioner of Education, and he took the pains to trace back their genealogy to a single family of sisters, who had lived among the woods and fens, long ago, in that condition of squalid misery and crowded indecency in which too many young girls live in our courts and alleys. He went on to trace out the descendants of these sisters, so far as it could be made out; following up the fortunes of rather more than half the entire race, and the results are given as follows:-One girl grew up, as hundreds of such children are growing up through the

States, without known parents (for in all probability she and her sisters were illegitimate children), without friends or education, or being reached by any religious influence. The vagrant girl grew up to a wicked womanhood, and died shortly after 1825, aged, it is believed, about sixty-five years. The family line of her and her sisters has been carefully searched, and 834 persons are distinctly traced, but it is believed that the full number of descendants is at least 1,200. The number whose fortunes are most clearly known amount to 709-327 males, and 319 females; remainder unknown. Of these, 106 were illegitimate, 164 prostitutes, 17 keepers of houses of ill-fame, 142 receiving out-door relief, 64 paupers in almshouses, and 76 were criminals. The number of indictable offences committed by them is 115; the number of years' imprisonment they have suffered, 116; the number of years' individual relief, 734. And, of the whole 709, only 22 ever acquired any property; and of these, 8 lost what they had gained."

It is quite time to cease questioning about things that profit not, and to work tenfold more for regeneration of those who are degenerate in body and in life. These degenerates are a spectacle to secularists, sensualists, positivists, atheists. The old doctrine of Original Sin is receiving awful physical and psychical proof. The evil done by a man lives in his children. Wicked thoughts, moral pollutions, selfish godless minds, are open sepulchres. The connection between moral and material condition, the marks of sin on hands and feet, the prints of vice on the face, the broken and misshapen limbs of transgression, seams and scars of lies from the scourge of villany, the crookedness of falsehood and imposture, show that evil, delighted in, afflicts polluted men with deformity. We can imagine the spirit set free to traverse space, but a prey to those malignant powers which an evil life has made supreme. No merciless tyrant encloses his victim more helplessly and hopelessly, by chain and dungeon, than do retributive miseries. Fierce and mocking they grapple with and bind the self-made slave; bear him, not from star to star, but from depth to depth of amazing woe.

Turn from this depth of amazing woe, the miseries of vice and wrought out doom of iniquity. Our lives are bad enough

and sad enough, they form but ugly pictures to hang upon the walls of our consciousness, our real business is to make them better. How shall this be done? By making our will right, and then causing it to count for something in the world. We shall make it right by finding some supreme, some universal, some attainable good to strive for :

"Work, without hope, draws nectar in a sieve;

And life without an object cannot live."

Hopefully striving, we shall not only rejoice in satisfying happiness, but attain the possibility of any kind of virtue, and freedom to make our life a power.

We shall not be free in the sense that our volitions originate without a cause; but free in the manner implied by our consciousness of responsibility; the determination by motive not being casual but moral and rational; ourselves, by inner power, giving decisive preponderance to this or to that.

These motives are the fruit of desires, aversions, habits, disposition, combined with outer circumstances calling incentives into action; hence, volition is a moral or immoral effect-an effect which we feel that we help to produce and are responsible for. On this account, we educate ourselves, are subjected to discipline, exalt the desire of right conduct, and awake hatred against all iniquity.

The difference between a bad and a good man is that the latter has an aversion to evil, but desires right and ensues it. Even Necessitarians possess a strong sense of right and wrong; and confess that good or evil ought to befall a man according to his conduct. We all admit that there is a difference, must be a difference, and whoever cultivates a disposition to wrong places himself out of sympathy with his fellow-creatures, and they will account it their duty to protect themselves as against a noxious beast.

Even conceding that a man is corrupt by birth and so ill bred, that he is sold to do evil; he must be kept in fear of punishment; and made to feel punishment; that his will may be governed by deterrent motives. Hence, the benefit of the offender and the protection of those whom he would offend justify punishment. In like manner we believe that the Deity will judge every one of us wisely.

We are not mere links in a chain of causation, mere grains in a mass of existence, nor is law an adamantine barrier. Receiving impressions from nature and intelligently reacting upon nature, we weave, according to the fundamental property of our organic nature, that which is beneficial into our life. and shun the hurtful. Thus we know what volition is, and the causation of it, and we need not think of will as an entity in itself, which it is not, but as the result of organic, physical, and psychical changes in the centre of our being: freedom being proved by ourselves, consciously aiding to form the strongest motive, and by our having power to obey that motive. Out of this arises the universal opinion that men can voluntarily determine their own actions. Moreover, whatever a man's theories may be, he practically ignores and discredits the doctrine that volition is lawless.

We are now

Ascending, "with our weight of cares,
Upon the world's great altar stairs,

That lead through darkness up to God,"

can see how men may form or weaken, perfect or cause to perish, the function of God-consciousness in them. If we pray, as distinguished from merely saying of prayers, we attain a sense of nearness to the Master Intellect-the Oversoul-the Father of our spirit. If we never pray, consciousness of the Supreme, even if it have been formed in us, is weakened and may become altogether dead. The laying of the wood in order, that is, a reverential arrangement of our life, the sanctification of our intellect as an altar to God, the presentation thereon of our thought and emotion in sacrifice, and the going up of fervent desire from the heart, are generally necessary for the descent of fire to kindle our spirit. If a man will not endeavour to do this, but allows cold mental acts to misrepresent-not present God, or idols of the market and flashes of sensuality to spread their glamour, then there will be no God-consciousness in the garden of his thoughts, no striving as of Jacob with the angel, no talking with the Lord in the cool of the day.

Here we are on the very boundary of our intellectual powers and enter the region where most men fail; for it must