tinues in full vigor, all the usual forms of sensibility, and modes of action are simple; where these have become disturbed, restricted or impossible, some injury has been accidentally inflicted on the brain of the sufferer, or disease has begun in the organ, and has gained a hold exactly proportionate to the forms of restraint and disturbance which have become outwardly manifest. These are results which show how much is due by way of sympathy, and patience, and encouragement to those who suffer under any degree of brain injury or disease, due from all around them whose conduct may have any part in determining their experience. These results testify how closely the human organism stands allied to lower orders of organism around; how many homologies of structure there are, and how many analogies in experience. These things declare that science has a clear and unchallangeable field of inquiry in seeking an explanation of human nature on the same lines of procedure as those which have been followed in ascending the scale of living organism. The nature and extent of materials at its disposal as the result of the most recent investigations have now been indicated. The problem is, How far can the anatomy and physiology of the human frame account for the facts of human life? The strength and practical power of religious thought in the world will depend upon the answer, for science must here carry some test of religion. On the other hand, the problem which human life presents is by far the most severe test which science has to encounter. In facing the facts, science is engaged with the settlement of its own boundaries,—the demonstration of its own limits. In facing this highest problem which human observation encounters,―man's explanation of himself, let us cease from comparisons between scientific claims and religious, and let us face with patience and resolution the questionWhat is the exact place, and what the destiny of man, who has piled up the sciences, and midst the turmoil and conflict of life, has found his most elevating exercise, and most profound calm, in worship of "the King eternal, immortal, invisible, the only wise God"? THE LECTURE VII. MAN'S PLACE IN THE WORLD. 'HE accumulated interest gathered around the direct and collateral investigations bearing on the development of species, has naturally turned greatly increased attention. on man's position in the universe. As has been shown by study of the nervous system belonging to animal life, all organism has been constructed on a uniform plan, advancing in complication as the organism becomes more intricate in structure, having separate parts assigned to distinct functions. This uniform plan is seen to culminate in man. Thus it follows, that man appears to the scientific observer, as the last or most advanced figure in a gradually ascending scale. That this is man's place in the field of organized existence no one will doubt. The prevailing view of our nature, however, recognizes more in it than bone, mus cle, nerve, and cellular tissue, while observational science is capable of recognizing no more than these, so that, if there be any thing more, it is quite beyond the range of physical science, and within the territory of mental philosophy. Here then, is preparation for conflict, which may be accepted as inevitable, because of the advance of science. The occasion for this expectation should, however, be fully understood. Its certainty may be maintained on two obvious grounds. The first is concerned with the history of scientific progress. Science is pushing its way up the extended scale of existence with no exact knowledge of its own limits; knowing what its achievements have been, animated to a high degree by the vastness of the problems still before it, but knowing nothing quite definite as to its own boundaries. The aggressive force of science at such a stage must be great. On the other hand, there is a large body of settled conviction, which has swayed men and moulded society in all ages, which is an opposing force operating on that very line along which science is advancing, and which must be encountered whenever man's place in the universe be comes the subject of inquiry. This opposing conviction is not necessarily religious in type, though it is supported by the whole range of thought concerned with the supernatural. The conviction here referred to, as lying more obviously across the path on which science is travelling, is that concerned with the personality of man, with the rights and responsibilities of individuals, implying accepted conclusions on which the government, and police, and administration of affairs in every nation are based. It must, then, be clearly recognized that the conflict anticipated as inevitable is the conflict of knowledge of one order, with knowledge of a different order. It is conflict of knowledge obtained by the slow and difficult processes available to science, with knowledge possessed by all, applied in the regulation of individual and social life, and systematized in the annals of mental philosophy; or, we may more nearly describe the condition of matters by saying that the occasion of conflict is the determination of science to include all within its own area, rather than the possession of actual knowledge as to the highest order of life, for science is only seeking, and can not profess to |