The deeds done in the body are represented in both memories; but with no failing in the spiritual. They are constantly translated thither from the natural memory into a living record; into the book of the man's life. This Swedenborg, from revelation, calls "the internal memory." Things are not there as mundane events, but transformed into states of good or evil; as constituents, or, it may be, fixations of the character. By them man is judged; they are not his recollections but his ruling love; they are his veriest self. This memory therefore is his finite I am, his ego, his love, his formed character; and whether he be a good man or a bad man he is receptive of a personal identity in it, and loves either himself, or his Creator, with an everlasting affirmation of his own being as a separate Ego. The Angel still talks of I with an after-confession of Not I, but Thou, O Lord: the Satan asseverates I with appropriation of a divine gift to himself.

A right conception on the subject of personal identity may enable some good friends, but self-puzzled thinkers, to believe more easily in the fact of personal immortality.

At the end the question of the natural man in the doctrine here propounded will revert continually, Who is Who? To which we reply that in the spiritual consideration to which the subject leads, the final question for each man is, not Who he is, but What he is. From this what, this quale or qualification, he receives hereafter a real name in which his identity abides; and therefore he is never a nameless entity but a deeply nominated man. By this, his spiritual fellows on the good side know him and hail him as Adam knew the creatures and named them. Substance of name is here given instead of shadow. Moreover, let us add for the consolation of our clinging nature, loath to part with mortal times, that all memory of the past as it was transacted in this world is immortal, though not reproducible at will; that the whole natural mind is indrawn as a sleep, and kept as an ultimatum and foothold; and by repre

sentatives in series of any length the man can be let down into it, and brought face to face with all his former states; but for divine uses; therefore when God pleases. So even in this memory identity has a central throne, and the man is again himself for ever, and for ever. He is forced on trial to say, I was it all, and I did it all, and I result. Unfailing mercy meets him there, and makes the best of him. And then for the most part natural memory ceases into long oblivions.

LI. THE CHANCES AND LIKELIHOODS OF SCIENCE.

Inasmuch as Jehovah God has created and made the world and all good things that are therein, and that He governs all good and bad things by His omniscience and omnipotence, for divine ends, the question of finding out and knowing His works and ways, which in their ultimate result are the world, proposes itself as the question of questions for science.

What scientific mind, and what præsupposita in it, can enter upon this knowledge? The world enters our senses in infancy as a theatre of disconnected sensual facts. Things occur, inextricably connected with our human affections. The first experience of solidity is a mother's breast; the first warmth sensed is a mother's warmth. Human knowledge is the beginning of knowledge; and this fate pursues man in every career through all action and speculation. Himself is his field and his ring-fence, and what he gradually makes of himself is his possibility. All his knowledges are his intentional action and reaction with his fellows; all are his ruling loves and good or evil ambitions in unsuspected forms of thinking: all are ways of advancement "steeped in affections."

For the most part the sciences occupy the field of sensualism first given in infancy, but with infancy no longer

permitted in it. The first humanity lies dead around the scientific cradle. A bird of larger brood has shouldered it to the ground. Yet the field of sensualism is vast and of itself ordinate, and faculty after faculty of knowledge can be developed through it. The world can thus be accounted for from end to end by amour propre working by means of the reasons, the pros and cons, of sensual things. Sensual intuitions start up readily on the way; new sciences, and cunning arts, are born; and man is full-fledged with new faculties of his own creation: new broods of intelligence.

The result is imposing. "Men run to and fro and knowledge is increased." It is an immense pyramid with no point. Or if it has a point it is a culinary one; an end of making the mind gloriously comfortable in the kitchen of nature among its own Egyptian flesh-pots.

The sensual immensity of things is however on any showing worth all the trouble that can be honestly bestowed upon it; and if man will not and so cannot now make use of his God-given powers, the secondary powers that he himself engenders are left to him, and he has work for them. Sensual facts, and their inferences, inductions and deductions, remain, and are the plane which is explorable. It is a big study, bounded only by the "flammantia moenia mundi." The Atheist, Lucretius, has given us these words, and they mark a practical limit for knowledge, as they contain, by correspondence, a true doctrine of the girdle of space; and almost divine its "cherubic " character.

There is in fact a great gulf fixed between the possible knowledges of godly science, and of godless science; a gulf for the most part undiscernible at present; because the better. and nobler science is scanty as yet; is not recognized where it appears; and the light of it is darkness to the ways of the voluptuous senses. The warmth of it also is hateful to them as destructive of their progeny.

But not to rest in general propositions, let us take an example from human physiology. The body of a man is

simply the house of his soul, with all its faculties, love, intellect, reason, senses, incarnated in it in this world for his time; and the organs the body contains are derivations from these sources, and principiates from these principles. All the currents in the body, and it is a cosmos more final than the great world, are influx and reflux, carrying and representing spiritual ends of life, and realizing them momentaneously. In this body the man's life is building up the human form which will be his for ever. Starting from these faiths of certainty, God-given, and making them into the scientific faculties through which perforce, and not perchance, you view the human body, you will have a Physiology, sensual indeed, for the body is of sense, yet not limited by the senses, but descending by degrees of order from the soul, and with each faculty sought for in it, and when the science is attained, represented in it. The "flammantia moenia corporis" are then the doors by which the life enters, and this life constitutes the body for knowledge as the image of God.

In the meantime, before this faith is given you, the dead body has to be explored by all common and uncommon manipulation, and the facts of form and connection must be elicited from age to age; for the sensual sciences must be learnt first, or real objects for thought would not be present, and the mind would not be in its nature which is its earliest basement and existence. Observe however that nothing but mere facts, and the knowledges close above them, belong to this field, and that nature like a cope of stone bounds it in. It may be cultivated into surprising minutiæ and details; but reasons and principles are out of its legitimate scope. At the highest and lowest it is pure naturalism. There is no bridge between it and the sphere in which all that accounts for and inhabits the body is situated. No anatomy or sensual physiology touches the love, intellect, reason, imagination or senses, in, for, and from which the body exists, as any other than atom-work and matter first materially and

then sensually energizing. Such science, if it insists on exploring these things on its own account, does not proceed many steps before it denies the soul. Indeed, at this day, this is the general mind of physiological and so-called psychological investigation. Nothing can come of it but ingenious surface after surface proclaimed as depth and height as it were cock-crowing of a morning which is deepening midnight.

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Of course it is obvious for the theist to say, What evidences of design are here! What textures of realized plan! In a word, what amazing organization and maintenance ! What divine Wisdom! Truly there is nothing to cavil at in this; and God is manifestly at work in it all to those who believe in a God. But such Theology is a head with no body to it with no middle truths to bring it down to human care of intelligence. The plan, design, organization, is for something. What is it for? Obviously, it is to build and launch the vessel of a man. And what is a man, but a capacity of loving and being wise if he pleases by means of intellect, reason, imagination, sense, heart, hands and feet; by all his soul and all his strength? No physiology and no psychology solves its accounts without showing how these ends are prepared for and rendered reasonable in the human frame. Without this achievement, the living man is left out, and though God is posed, it is as an organic Designer meaning something by his elaborate work, but what that something may be, is physiologically in darkness. The "argument from design" explodes on these terms. The body is a fortress which has abandoned its keys to nature and evolution. The above question therefore brings back the necessity for the missing links, the missing "middle truths"; so important in all solid reason and thinking. What then is the preparation in the human structure for the faculties which the man gradually gets and uses in his natural lifetime? They are himself, incarnated in him from top to toe. If they were not in him, as the main and only things in his organization, we should