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of being. Infinite power can inhere in a free personality, and in no other form of existence.

Causation is closely connected with space. It may be questioned whether it ever acts in any other connection. It inheres in forces, and these are put forth into separate, spacial existence. The phenomena of mind which involve cause and effect do so through material dependencies. The mind's own action would seem to be always either spontaneous or free, that is its spontaneity is revealed under the three forms of thought, feeling and volition. Liberty, in contra-distinction, remains always in connection with consciousness. We can only choose consciously. Matter can only be the source of causative action. Mind is the source of spontaneous and of free action; of spontaneous action, that is action springing independently from it, though often evoked by conditions not supplied by it; of free action, that is action held within the conditions which are its occasion but not bound to any one of them.

Liberty, again, lies back of all causation, because the whole flood of forces with which human liberty plays springs from the choice of God, is but the executive power with which he momentarily sustains and accomplishes his purposes. Here we reach another ultimate fact. We know not how the mind affects these secondary physical forces, that in the human body play beneath its touch. No more do we understand how these imperishable and uniform forces on which the universe is buoyed, of which it is fashioned, go forth from the will of God. Their wholly finite) yet rational character compels the reason thus to refer thus to an independent, self-sufficient and wise Source; and therein to complete the conception of the universe in time as in space. A cord of great length is no more self-supporting, no more explicable in itself, than a shorter one. The only idea which is, as it were, spherical, self-centered,