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while physical, metaphysical, and moral philosophy must first 
be studied as separate and distinct, yet when we come to the 
events of daily fife, we find facts belonging to all these classes 
of truth, not seldom in close combination — so close, indeed, 
that it is impossible to view these facts aright from either a 
physical, metaphysical, or moral point alone. To take a case 
for illustration, one which may afford scope for a few passing 
remarks, and, as having already engaged our attention in this 
Institute , as well as the pen of Dr. Tyndall in the Fortnightly 
Revieiv , — Imean the case or the fact of miracles. To have restored 
to him the power of vision, the blind man must “ receive his 
sight/ - ’ which is so far physical and phenomenal. But the ob- 
server of this phenomenon cannot rest satisfied with seeing it ; 
his mind rises by its own native force and energy to the cause 
or causes which gave sight where before it was not. Here 
the observer passes from what is physical to what is metaphy- 
sical — his mind no longer dwells upon what is visible and 
tangible, but is seeking after some cause or unseen force. 
“ The scientific mind ” (says Dr. Tyndall — though I really do 
not know that this principle of curiosity is confined to c scien- 
tific minds/ — I rather think it is in full play among children) 
“ can find no repose in the mere registration of sequences in 
nature. The further question intrudes itself with resistless 
might — Whence comes this sequence ? What is it that binds 
the consequent with its antecedent in nature ? The truly 
scientific intellect ” (I have a fair-haired boy of five, whom I 
feel in danger of regarding as ‘ truly scientific/ for he bothers 
my very life out to know the cause of everything) “ never can 
attain rest until it reaches the forces by which the observed 
succession was produced.” The student of natural science, 
like the child, is impelled, no doubt, by his very nature, and 
the discoveries he makes, to seek for truths in other depart- 
ments of nature. A physical fact sets him off in thought to 
inquire for an unseen cause, a metaphysical explanation — 
<e pkilosophia est scientia rerum per causas primas , recto ratio - 
nis usu comparata .” 
It is most interesting to know the relation of forces, aud it 
was truly said, “ not until this relation between forces and 
phenomena has been established, is the law of reason rendered 
concentric with the law of nature, and not until this is effected 
does the mind of the scientific philosopher rest in peace.” 
(Dr. Tyndall.) But I am tempted to remark in passing, that 
the “ relation ” ascertained, leaves force itself still in the 
dark. What is force ? Does the “ scientific philosopher ” 
throw any light upon facts by the use of this word “ force ” ? — 
as much as, but not more so than when he calls sensation an 
