had not had the letter from him of which Mr. Everett wrote, but I knew that he had heard of me; and I felt confident that he would welcome me and, possibly, help to make things easier than they were.

I shall never forget the reception Robert Collyer gave me. In answer to my summons he came to the door. When I told him my name, at once he took both my hands in his, and, looking hard at me, exclaimed, "My poor boy, and what have they been doin' to ye? Come in! I know what ye want: it's some beer and a piece of roast beef."

Leading me into a room, and pushing me down upon a lounge, he said, "Mother, bring us some beer." He then took place beside me and began a cheery, affectionate talk. From that moment I knew I had found a big-hearted friend, to whom I could go for counsel, whatever might befall.

Upon my return to Morrison, and just before I closed official connection with the Morrison Church, another letter from Mr. Lowe came, expressing-

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Deep sympathy, in view of the trying ordeal through which you are passing. Most fervently do I pray that God's blessing and guidance may be vouchsafed to you, and that the issue of what is now so painful an experience to you may be such as to make you rejoice, and to advance, through you, the best interests of Christian truth.

Be assured of the hearty fellowship and support of our own brethern, whatever may be the result of your meeting the Presbytery. I hope that while in Chicago you may have called on our brothers Collyer, who would both feel so deep an interest in your present position."

I was much affected by the kindness and evident real goodness of the writer of these letters. No Orthodox counsellor could have written with more genuine Christian

devoutness, so I was impressed,-than Charles Lowe; nor could I have received from any friend more tactful help, in the physical and mental distress I was then under, than came through Robert Collyer's big-hearted, humorous hospitality.

It was still to be some time, however, before I considered seriously the proposition made to me to enter the Unitarian ministry. I then had become convinced that I was permanently unfitted to remain longer the minister of any professedly Orthodox Church. Consequently, I gave up the Morrison pastorate, unwilling to compromise further that Church in its relations to its sister Societies.

But, What shall I do? was the immediate, and seriously pressing, problem. A letter from Rev. Robert Collyer, written Nov. 22nd, 1867, and received the day after I had read my letter of declination to the Morrison people, offered a definite answer to this question.

"When I parted from you at the corner," (as I left him in Chicago ten days before,) "I had an impression that you wanted thenceforth to wrestle the matter out alone. But, in answer to yours of this morning, I have only one thing to say; make your feet stand plumb under your head. That, they are not doing while you stay with the Church out of which they have now driven you.

Personal friendships and regards are nothing when they come into conflict with the need to follow Christ

But whether you will then stand with us when you have so trued your feet, is quite another thing.

Besides that, my dear fellow, I have nothing to say except the sweet old prayer, 'Lord, lift Thou upon him light of Thy Countenance. Most lovingly yours."

d. Special Lecture in Morrison.-For some time after closing the Morrison ministry, I remained in that town trying to come to a decision concerning the future. Dur

ing the week following the declination, "The Young Men's Literary Association" invited me to deliver a lecture before it at my "earliest convenience." I was much gratified at receiving this important evidence of the confidence and liking of this large part of the community; and I accepted the invitation.

But I was much perplexed as to the kind of lecture I should give. It was intimated that a personal explanation, and a defense of the course I had followed, would be welcome and popular. But I was already over-weary of the notoriety I had received; and I declined to do that. And an adequate literary entertainment for the Association I felt would be beyond my abilities. I decided, then, upon rather a bold venture; yet it seemed to be at the time the only thing really available for me.

I have spoken of having read Herbert Spencer's "First Principles." The reflections which that book had started, and, generally, my newly awakened speculations concerning the deepest questions which Man asks about himself and the Universe, were, aside from my personal troubles, the most interesting facts of my mental occupation. They supplied me with a theme. Consequently, I arranged with the Association to answer their invitation with a lecture upon the very formidable subject, Man:-His Relation to Force and Law.

Thus it came about, that on December 12th, 1867, a large audience gathered in the "Concert Hall," and, seemingly, was much interested in what the young minister had to say. The editor of a local newspaper, took my manuscript and published a generous summary of the lecture. In large part, I repeat the summary to indicate the stage to which my mental development had gone.

II.

SYNOPSIS OF THE MORRISON LECTURE.

We promised our readers-in noticing the Lecture delivered by Rev. Clay McCauley, on the evening of the 12th inst., before the Y.M.L.A. of this place-a more extended synopsis of the points made by the speaker upon that occasion, than we were then at leisure to present No apology is needed for reverting to the subject now, other than is furnished in the interest awakened by the speaker in the minds of those who were so fortunate as to hear him upon that occasion.

MAN HIS RELATION TO FORCE AND LAW.

Mr. McCauley gave as a reason for his departure from the usual themes of discourse, the great need there is at this time for a popular apprehension of the latest generalizations of science, concerning the why and the how of man's existence, generalizations which are the property of the few, but which should be possessed by all. To try to make the maturest products of mind living inspirations to the masses, seemed to be his object.

I. His first position was then taken: The sovereignty in the universe of Force and Law, that is, of irresistible Power, and intelligent Control of that Power.

1. One of the first facts the mind grasps, is that of motion-alteration. At last it is proven that not an existence is at rest, from the activity of chemical affinities, to the sweep of nebula; from the yearnings of a human spirit to the volitions of the eternal Life. Matter and spirit are instinct with change. This universal motion is but the effect of universal Force.

2. Now with this constant Force has been discovered intelligent Direction. The Fetishist and Polytheist recognize the universal Force in independent forces; not the Law over all-the universal unity in diversity. But the man educated to the position whence we act, sees intelligence in every change. Wisdom, order, perfection, are everywhere evident. All acts of the past, present, and future, are in harmony; under control of Force and Law. Nothing can

hasten or hinder their expression. He who fears the logic of this truth, must cease to think under the knowledge of to-day.

Ignorance calls this fact, Fate. Fate is a bad word. But if inevitab'e Force and irrepressible Law, be Fate, then call them Fate. The name will not hurt the truth. The perfect connection between cause and effect; power and result, law and harmony, is being recognized. There is nothing, from a slip and fall on the sidewalk to the prophecy of an eclipse a thousand years hence and the fulfilment of the prophecy, that is not included in one progressive plan.

II. This brought the speaker to his second thought: The relation of Man to this Force and Law; he is controlled by them, as is every other thing.

1. One of the first acts of consciousness is the recognition of self as a force and law. From the discovery of his ability to throw down a rattle, while yet a babe, man feels himself to be a determining power. From this knowledge and the fact that man is evidently supreme among the creatures of earth, the hasty conclusion has been drawn that he is a kind of isolation in the Universe,totally different from all other things.

2. It is better known now that man differs chiefly in degree, and less in kind, from his surroundings. He is the supreme delegate on the earth of Force and Law, but no more. He is only farther advanced and more highly endowed than the other creatures,-being the highest mental, and only moral animal.

(a) The most ignorant admit that divine action alone moves the insensate elements,-the mineral and vegetable realms.

(b) Even, in voluntary life, from the polyp to the mammal, men see God acting through what they call instinct.

(c) Butat man absolute Divine control is thought to cease. This is the effect of an ignorance and a pride which maturer knowledge destroys. Man is, like other things, a creature. He modifies and subdues the elements and the life about him; and yet, not he, but Force and Law, acting through him.