vigorous, and fruitful. Now, according to our theory, their normal order corresponds to that of the interdependent phenomena which are their material; and their ideal unity results from two opposite modes of knowing or explaining those phenomena, ever tending to logical union in a third. When, therefore, we have thus mapped out the intellectual domain as it lies in nature itself rather than in our crude fancy, we may proceed to devise three sets of rules for the three kinds of intellectual labor to be performed therein.

The first will consist of Axioms of Nomology, or precepts for pursuing and perfecting our knowledge of natural laws. They will be of various classes: 1. Those which apply to nomological science in general, the philosophy of inductive or positive research. 2. Those which apply to the physical sciences in particular, as mechanics, chemistry, and biology, in both their celestial and terrestrial divisions. 3. Those which apply to the metaphysical sciences in particular, as psychology, sociology, and theology, in both their celestial and terrestrial divisions. This part of the scientific discipline, when complete, would include a system of rules for connecting every class of facts with their laws.

The second part will consist of Axioms of Etiology, or precepts for pursuing and perfecting our knowledge of causes. They also will be of various classes: 1. Those which apply to ætiological science in general,

or the philosophy of both speculative and exegetical research. 2. Those which apply to the palatiological sciences, as cosmology, geology, anthopology. 3. Those which apply to the telætiological sciences, as soterology, ecclesiology, eschatology. This part of the scientific discipline, when complete, would include a system of rules for connecting every class of facts with their causes, both first and final.

The third part will consist of Axioms of Ontology, or precepts for pursuing and perfecting our knowledge of both laws and causes as combined in God. These, of course, will be the complement of the two previous systems of rules, and designed to support them both in a course of consistent application throughout the border fields of rational and revealed science. They, too, will be of various classes which are here only named in connection with one or two examples. 1. Axioms which apply to the normal relations of reason and revelation; such as, (1.) The proper interaction of reason and revelation ever involves the expansion of science toward omniscience. (2.) As we ascend the scale of the sciences, the need of revelation increases while that of reason decreases. In the basic science of astronomy, reason is paramount; in the summary science of theology, revelation is paramount; while in the midway science of psychology, the two are equal. (3.) Throughout the scale of the sciences they complement and support each other. 2. Axioms which apply to the

existing relations of reason and revelation; such as, (1.) Exegesis and induction are mutually corrective, according to the normal right of either to ascendency in any common sphere of research. (2.) Creeds are mere theories to the philosopher; theories are mere creeds to the theologian; and, so long as they are in conflict, all that can be attempted is a provisional reconciliation by exhibiting the problem of opinion. (3.) To whatever extent philosophical and theological opinions modify each other, and the technical dialect in which they speak, the language of scripture only gains rather than loses in veracity, expressiveness, and power. 3. Axioms which apply to the prospective relations of reason and revelation; such as, (1.) The law of their historical evolution is that of decreasing opposition and increasing contribution to each other. Not only do discovered facts, in every science, already both require and uphold revealed truths; but even its antagonistic theories are only "oppositions of science, falsely so called," and destined, by their own self-destroying conflict, to sift the true from the false and blend the discovered with the revealed. In geology; for example, we now have the two rival theories of the Catastrophists and the Uniformitarians, one of which would leave existing interpretation undisturbed, the other of which would call for its modification, while both can only issue in some new illustration of the great truth, that "In the beginning God created the heavens and the earth."

(2.) The cumulative evolution of the sciences in the order of the connected phenomena to which they refer, involves a cumulative illustration of the divine attributes in the order of their manifestation and dignity, beginning with the astronomy which discovers a celestial Mechanician, infinite in power, and ending with the theology which reveals a celestial Father, infinite in love. (3.) As all natural phenomena are but divine manifestations, their beginnings, courses, and ends must, in the last analysis, be referred to that divine reason from which the universe has logically proceeded, and through which alone it can be logically recapitulated. This third and last part of the scientific discipline, in order to be complete, would include a system of rules for connecting every class of laws and causes with the one supreme cause and law of all facts, the Author and Ruler of the universe.

Thus the true organon of knowledge, whensoever attained, will rescue the cognitive mind from those irregular and conflicting researches with which it is now blindly sallying over the field of truth, and, everywhere adjusting the system of thought to the system of things, and leading the finite upon the track of the Infinite Reason, will slowly realize, through endless ages, in the soul of the creature, for the glory of the Creator, the grand ideal of the whole creation.

By means of a complete organ of the sciences, the

ultimate philosophy would be thoroughly applied. And the discipline of the human intellect would then be perfect. Reason will have become a faultless instrument of research when it thus moves by a trained logic as well as with a true aim. Science will have grown to be its own master when it thus guides as well as knows itself. Let this second work therefore be called the art of the sciences.

But so soon as we imagine such a scheme of axioms devised and employed among the sciences, we shall see that the tendency will be not merely to build them up into an ideal system as for philosophic pastime, but to effect their logical organization, practical equipment, and the actual endowing of mankind with all material and moral as well as intellectual riches. Such is the connection between theory and practice, science and art, truth and goodness, that whenever the whole cognitive shall have thoroughly acted upon the whole cognizable there must issue a vast and homogenous body of knowledge, fraught with inconceivable utility and grandeur. In other words, the science of the sciences and the art of the sciences will need to be crowned with a science of their corresponding arts, or doctrine of perfect knowledge, as practically applied. (See APPENDIX.)

This last work of consummating the ultimate philosophy may be projected as follows:

In its initiatory stage there will no doubt be a clearer and more general apprehension of those social