material consequent. And it cannot arise without any antecedent but by a similar exception.
Neither creation nor destruction can in fact be represented as occurring in nature. We cannot conceive a new being arising out of nothing, or passing into nothing. As the development of the physical universe takes place by the change, composition, decomposition, and re-composition of preëxisting constituents, so it must be with the development of mind. We cannot suppose the origin of sensation, its advance to more varied and complex kinds, through emotions, passions, and reasonings to the most subtle feelings and the profoundest thoughts, without believing that all of these have their source in the Ultimate Reality of nature, which comprehends not these only, but every further perfection of which we may yet be capable in ages to come.
Here, then, is the solution of the difficulty which was shown (p. 690) to beset the theory of abiogenesis; a theory which, if ultimately accepted by science, as I believe it will be, will for the first time bring perfect unity into our conceptions of the development of the world we live in. While science will thus show that there is no impassable break between inorganic and organic forms of matter, philosophy will confirm it by showing, that there is no real distinction between the universal life which is manifested in the (so-called) inanimate forces and constituents of our system and the fragmentary life which comes to light in animated creatures. There is heterogeneity nowhere. There are no breaks in nature. There are no unimaginable leaps in her unbroken course.
From the point of view now reached we can understand also—so far as understanding is possible in such a case—the apparent riddle of our knowledge of the existence of the Unknowable. We can explain the universal sentiment of religious minds that there is some direct relation between them and the object of their worship. The sense of an intuitional perception of that object, the sense of undefinable similarity thereto, the sense of inspiration and of guidance thereby, are included under and rendered intelligible by the actual identity in their ultimate natures of the subject and the object of religious feeling. And the incomprehensibility of the latter is shown to have an obvi-
