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being very feebly developed in the mental conformation of Mr. Herbert 
Spencer, when we compare his mind with the minds of most other men ; and 
that is, that he must be short of that faculty which we all possess, and 
which we define as the faculty of spirituality — the belief in the spiritual. 
Go where you will, and I myself have been in many places among the 
civilized and uncivilized, and have never yet come across a man who did 
not believe in a spiritual existence. Some people will say, it is the priest 
who has taught this, but this belief is held where the foot of priest has 
never been, and I have found uncivilized beings bowing down to a 
stone god, and believing in a spiritual existence. I say that there is in 
every mind a natural belief in the spiritual, just as there is in most minds a 
knowledge of colour— that is, variety of colour. But if one man, with a 
marvellous intellectual power and perfect mode of expression, stands up and 
tells us we are all wrong, and that there is no such thing as colour, are we to 
accept his theory, simply on account of his power of mind and the beauty of 
his diction ? By no means. And so it is, or ought to be, with Mr. Herbert 
Spencer and Professor Huxley and Mr. Darwin. If they tell us that there 
is no such thing as the spiritual, they tell us so in contradiction to our own 
observation ; and I am one of those who believe very much in common sense, 
though common sense seems to be ignored by those philosophers who are 
opposed to the immortality of man, and the doctrines of Christianity. I 
consider that Mr. Herbert Spencer must be deficient in this spiritual prin- 
ciple which we all recognise and believe in, and which he himself would recog- 
nise if he would only look for it. I believe Mr. Herbert Spencer says that 
the mind is an emanation of the brain. Huxley, Darwin, and Tyndall say 
the same. They believe in mind, but only as an emanation of the brain ; 
consequently they must believe that the mind is mortal. If they believe 
that the mind is not the soul itself, but one of the component parts 
of the soul, therefore it follows that there is no such thing as soul ; for, if 
the mind be mortal and a component part of the soul, the soul is mortal 
also, — therefore there can be no such thing as a soul in the ordinary sense, 
and no such thing as immortality. If Mr. Herbert Spencer believes 
this, then I ask where can the consciousness of the past be obtained? 
Because we are told that the human frame decays— the body, the bones, and 
the brain, — once in every seven years, and that being so, where can the 
memory of the past exist ? Where is the storehouse ; where can the 
memory of yesterday, or of last week be ? We have been told that for 
every thought created there is a cell of the brain that bursts. If the soul 
is so intimately connected with the body that when the body dies the mind 
must die too, then the thoughts must die. I would here ask permission 
to read a few lines from a sermon preached on the death of the Earl of 
Beaconsfield, an extract offering a strong proof of the immortality of the 
mind. There is, I think, a wrong conclusion generally come to on the 
death of old people — some of us here may have come to the same 
conclusion, — and that is, that as people grow old and feeble, the mind 
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