spirit, and mind, as almost synonymous terms, and merely as affections (contrac- 

 tility and so fortli) of the nervous matter of the brain. 



This view, it vidll be perceived, at once does away with the idea of a 



spiritual part in man apart from the body, and irrevocably chains the soul to 



the course of human life, and that when the body ceases to exist so must also 



the soul. This view is most materialistic, for the soul, being only the sum of 



the vital phenomena of the brain, must of necessity act in a manner similar to 



matter, that is, be governed by physical law. How thought and the perception 



of thought can be originated and recognised, and how by an effort of the will 



past thoughts can be recalled, are phenomena which seem certainly beyond 



the power of protoplasmic contractions ; and surely it does not appear more 



wonderful that a Spiritual Creator should have thought proper to create spirits 



any more than bodies, for we may believe — 



" That even while the world came forth 

 In all tlie beauty of Its birth, 

 In His deep thought He did behold 

 Another world of nobler mould." 



Natural philosophers now tell us that Cosmos does not for ever go on in 

 cycles, but tends towards an end, however remote, and our knowledge of 

 terrestrial organisms certainly tends by analogy to point that way ; and there- 

 fore we may confidently hope that as matter has been led from the Eozoon up 

 to highly-organised Man — and for our argument it matters not whether we 

 accept the natur.al selection, tlie derivative, or the miraculous theories of creation 

 — so mind will in another state be capable of almost infinite advancement, 

 and that though now we see things as through " a glass darkly," we shall here- 

 after in the reign of mind " know as we are known," and perceive that the 

 wonders and glories of creation are unexhausted and inexhaustible. 



