ness. We can have no diagrams as we have in mathematics-no prepared specimens, or papier mache models, as in the natura! sciences. We must depend upon the power and habit of steady introspection, watching our thoughts and feelings even while engaged, to a considerable extent, in performing the very acts we are studying.

Surely we believe that God made man upright and "in His own image." And whatever may be our theory and belief on the subject, we cannot deny that he is now everywhere, in his natural state, sadly fallen from that high ideal. But in any view, and on any theory, we must take him as he is, start with him as we find him. But give us solid ground to stand upon-a ground of facts such as no one can dispute or deny, and we have the лÕν στ from which we may hope to move the world.

In thus excluding an a priori element from our ideas and our knowledge, whether under the form of innate, a priori or intuitive ideas, I am not excluding, and as I hope and trust I am not furnishing any ground or excuse for excluding, a recognition of the divine influence from our minds altogether. There is ample ground for all that we believe concerning such influence and all that Revelation may teach us to believe or expect. God can, and doubtless does-as it seems to Him good-guide our minds in the formation of our ideas of things, and our hearts in the estimate we place upon them and our wills in the choice we make. It may be that we do not know all the ways and means of His action upon us. Nor can we always distinguish between the suggestions of His Holy Spirit and the promptings and suggestions of our own hearts. Yet doubtless we have even here and now such spiritual influence.

But this is not all-the faculties and sense organs we now have are adapted to our present surroundings, and to our most pressing wants. We begin life as carnal-as little more than mere animals. The first necessity-the first in order of time, I mean, not the most important in the end-is that we take note of the things around us, learn their nature and act accordingly. Wisdom begins here. The body must grow and develop. Even our Blessed Lord grew in stature and in wisdom. "That is not first which is spiritual," in the divine order, but that which is

natural, and then afterwards that which is spiritual. And when that great change comes, in which "our mortal shall put on immortality," and "we shall all be changed "-we cannot doubt that there will be some such change in our mental faculties, and our sense-organs, that we shall be adapted to the new state of existence, as well and as fully as we are now adapted by those we now possess to our present surroundings. Time and space may be, for us, at an end. All the sensible properties of the objects we now see may disappear and things now unseen may be found to be the abiding realities. I believe of course the Gospel narrative of our Lord's appearings after His resurrection. I do not doubt St. Paul's account of His appearance to him. And these facts to my mind suggest a change in our faculties as well as in the nature of the things that constitute the spiritual world. We shall then be prepared for what we can neither see, nor hear, nor understand in our present state of being, for we shall then see as we are seen and know even as we are known.

"THE kingdom prepared for you from the foundation of the world" is a phrase Christ uses to designate the rich spiritual inheritance of the saints. From the beginning of spiritual things, from the foundation of the spiritual world, processes have been at work preparing it for the reception of God's human children into their final home when they shall have passed successfully through the discipline of this mortal life.

And that is just as it is in nature. See how long the great Creator was in building up the home for man and furnishing it as a residence for a sentient, intelligent being possessing a conscience. Look at the laying down of the coal-measures, and the thousand contrivances and adjustments, before man came. The kingdom of nature was prepared for God's mortal children from the foundation of the natural world, and the kingdom of grace was prepared for God's immortal children from the foundation of the spiritual world.-Charles F. Deems.

THE LAW OF LABOR AND OF CAPITAL.

[A paper read before the American Institute of Christian Philosophy, August 20th, 1886.]

BY ROBERT B. FAIRBAIRN, D.D., LL.D.,

Warden of St. Stephen's College, Annandale, N. Y.

HAVING come prepared simply to express my opinions on

this great question which is now one of the most important, and which is thrust on the attention of the country, I reluctantly take the first place, and open the discussion which is to occupy the attention of the Institute for two days. I consent to take this place only because the gentleman who was to address you is detained at home by sickness.

In my study of this question of the relations of capital and labor I have come across all the opinions which are held and which have been expressed. I have discussed it frequently with intelligent young men in my college-classes. Many of those questions, which have been the subject of conversation, have come up in their minds and in my mind from observation and reflection. When I have turned to books, which have been written on this subject, I find that the opinions which have been before us have been before the minds of almost all who have given their attention to this subject, or who have thought profoundly on those relations which constitute our civilization. But I have been the most struck with the sentiments and opinions which were elicited by the Senate Committee which sat in various cities of the Union in 1883. One need go no farther than to the report of this examination in order to get the real opinions of the country on this subject. This committee, it appears to me, did a most admirable work when they allowed the expression of the opinions of persons from all sides of this question. The patience, the dignity and the fairness which they maintained must add to their reputation, and give great force to the examination which was thus made.

When your Secretary wrote to me that the Executive Committee requested that I would take part in this discussion, or if more convenient to me, that I would write out my opinions, so that they might be published with the proceedings of the Institute, I chose the former. Possibly, however, it has come to this, that I shall give you simply an expression of opinion, because I find that I can add nothing to a question which is occupying the minds of all sorts and conditions of men-of laborers, artisans, directors of labor, presidents of corporations, manufacturers, those eminent in professions, and simple philosophers. The same phases of this question passed before their minds. There is really nothing new that has been presented. From whatever quarter you have gotten your opinion you will find it in some of the numerous discussions, articles, examinations and books which are daily coming from the press. This may be a reason why I should fall back on the original suggestion of your Secretary, and without being so presumptuous as to suppose that I can contribute anything toward the solution of this question, without even thinking that I can put it in any new light, or imagining that I can change the opinion of a single person, I will express those opinions which I hold, and the conclusions which I have reached in my study and consideration of this great and important question.

And I should like first to say that I deeply sympathize with the laborer. Beyond certain limits we all dislike labor. The otium cum dignitate of Cicero is a goal which we all like to place before our minds, and of which we love to dream. A life of toil for eight or ten hours of each day of the week, in summer and in winter, in heat and cold, with no variation, with no prospect of relief, with no expectation that a day will be reached when rest shall be attained, is, to say the least, not a pleasant prospect. I do not at all wonder that there is a desire, nay, that there is a determination on the part of those who perform manual labor, that the time shall be restricted-that it shall not exceed eight hours, or even less than that. I say that I sympathize with that desire, and if it can be attained within the limits and with the means that I shall refer to, I bid the purpose a hearty God speed, and wish it all success. I trust that I am moved by those

benevolent desires that will lead me to rejoice in the alleviation of pain in every direction, and in the attainment of those purposes which will make life not only endurable, but which will make us sincerely to thank God for our "creation" as well as "for our preservation and all the blessings of this life."

I say in the second place that I thank God that my lot was not cast in any earlier period of the world's history than in this nineteenth century, because the means of subsistence and the participation in the pleasures of life are greater to-day than at any former period. If labor is more restricted and is subject to more rules, if it confines men to a more unvaried operation, yet it must be seen that the laborer to-day has a larger share of the comforts of life. And because of his superior intelligence he is more capable of enjoying them. The wonderful advance in knowledge, in seizing and appropriating the forces of nature, and in making them minister to the advancement and comfort of man, is one of the glories of the nineteenth century. It has tended to elevate man. It has put within his reach comforts and enjoyments which, in the two previous centuries, were only the portion of the rich and the powerful. It is this knowledge and this appropriation of the forces of material nature that have brought man up in the scale of life, and that have brought within the reach of all blessings which were once only the portion of the few. While I am writing this paper an intelligent pianotuner stops at my house, and for information in my subject I ask him at what number he would estimate the pianos in a certain city, with which we were both intimately acquainted, the population of the city being over 50,000, and the number of families therefore about 10,000; he answered 8,000. When I expressed my surprise at the large number, he insisted that the number in use in families was from 7,000 to 10,000, and he added that I had no conception of the number in use in the rural districts. This goes not only to illustrate my proposition, that there is an increased measure of comfort in this age, but that there is also an amount of luxury beyond conception. It would be interesting to know how many harpsicords were in use in an English county a hundred years ago. I certainly rejoice that there is such an increase in the general wealth, in the refinement and taste of the

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