personalities by the Spirit that constituted us self-conscious spirits. We may well adopt, therefore, each for himself, the language of the Psalmist, and say, 'I will praise Thee; for I am fearfully and wonderfully made ;* marvellous are thy works: and that my soul knoweth right well.'

That bodily life and mental life are in some manner associated, if not correlated, is manifest to the physiologist. He traces up the growth of intelligence from its beginnings, and sees unquestionable connection between organic and mental actions. Thus the infant sucks instinctively as by a power existing in the nerves of the organs concerned in the action. This action is reflex, excited in a manner with which intelligence or even recognised sensation has nothing to do. It is induced organically by any pressure on the infant's lips. It must be classed at first with the involuntary unconscious functions by which life is preserved without the individual's consent. Yet all the reflex actions, dependent on outward stimuli, come gradually to be associated with sensation, and awaken the will, as in those movements which in the lower animals we call instinctive. Thus, through all the range of animate being, from the lowest up to man, the phenomena of vitality and organisation are in union with actions that seem to result from sensation, if not from will. The rudiments of a rational discrimination present themselves in connection with merely instinctive and reflex functions in the creatures whose nervous systems are constructed somewhat on the plan of the human brain and nerve. And we observe there is a special mental character, not only as distinguishing each class in its habits, but also the individuals of each class. We are related, at least in body, to all that lives on earth, but

* Or set apart, individualised, peculiarised, nbp.

yet we have no more power to confound our nature with dogs and monkeys than with sea-anemones and those protean creatures whose mode of living and capacity of fulfilling the functions of their life, and the play of their quasi-wills, without muscles or nerves or any form of flesh, it would demand a fine genius to imagine. Yet all these, too, are living individuals. What, then, is the end of their lives? Doubtless the end they serve; but all the purpose of their being we do not know and need not. Our life, our mind, are other and higher than theirs. We live in memory and in foresight as much as in sensation, and can live on divine words more truly than on daily bread, and do not think we can realise ourselves till we know as we are known. Our own instincts in some measure enable us to read the peculiarity of character evinced by lower animals of a grade endowed with the five senses, but we never accuse them of moral delinquency; because we know they cannot be impressed by a sense of moral duty, or an abstract notion of right or wrong, or the authority of love and truth; they cannot be improved by any teaching. In short, man alone can sin, and he knows it. This is his especial characteristic, and it is this which has to do with his peculiar power of forestalling death by his ideal dread of it, not only of the articulus, but of the after possibilities. No man deems another less noble for dying in obedience to what he believes to be his duty to God as well as man, and certainly one who professed not to care for immortality would be but little trusted, and perhaps far less loved. At the best he would be classed with suicides, whom juries now always deem insane.

As the idea of light may be, and is separable from the detou idea of the sun, so may the idea of life be separable from

the idea of this body. It is not correct to say, as in the Croonian Lectures (1868, Lectures I. and II.), that the

light is force, as described in Genesis, in the creation of the world, nor that the breathing in of life is the sole energy of man's body. By the breath of life from God, man became a living soul. Life and soul are thus conjoined. The sole origin of force, as the law of being and action in all things, is the Divine Will. To this Will alone all the forces of the universe refer us, and it is to the utterance of this Will that all things are ascribed in the Book of Genesis-the formula being Let it be, and the result It was. The final end is involved in the First Cause. Science can assert nothing to the contrary. If the spiritualist distinguish force from matter, he also understands their connection quite as clearly as the materialist who does not believe in power, except in a material form. The spiritualist will not leave the investigation of the foundations of natural knowledge,' as it is said he must,* 'to those who see no reason for faith,'-not 'in witches, ghosts, transmutations, and transmigrations,' in which it is supposed the spiritualist's faith merges, but-faith in God. That the writer quoted does not mean the designation spiritualist to apply to the outrageous and notorious necromancers of this imposing age, appears from the next sentence. 'There are

some who think little of scientific truth, but, comparatively speaking, care much to recognise the Almighty Will as the primary cause of all things.' Now it is certain, that those persons who care much to recognise the Almighty Will as the primary cause, must also care much for the expression of that Will in any truth, whether scientific so-called or not. They must regard all truth as the revelation of that Will, but still, perchance, they may see reason to believe that all idea of energy is not limited to the two words organic and inorganic. The unity of existence includes conscious

* Croonian Lectures, 1868, Lecture III.

beings, whose life, faith, and will, are energies sui generis, always acting but never transferred. That which persuades reason, and produces moral and religious consciousness, is not correlated with any property of matter. A man may surely say, My body is correlated with material force, but my spirit with my Maker; for in the force of my will I may be conscious of opposing or obeying what' I know of His Will towards me. That knowledge constitutes the measure of a man's responsibility to the Judge of his heart and Life.

No doubt soul and body manifest themselves at once and indivisibly in consciousness: but why? Because 1. the idea of force has its type in effort itself, or act of will. 2. The idea of substance is derived from that which remains the same through all variations of existence. 3. The indivisible self, in contrast with its variable sensations and thoughts, is the basis of the idea of unity. 4. The notion of personal identity is based on the permanency of the relation between cause and consequence in the recognition of self, and its unity in will and experience. 5. Relations of time and space are conceptions of the mind, the succession of single acts of the will originating the idea of time, while that of space arises from the consciousness, that things and forces, matter and motions, are necessarily localised or embodied in respect to each other.*

We have no immediate knowledge of matter, but we have of spirit; for perceiving, thinking, willing, feeling, are actual states of man himself. Who does not recognise himself as the essentially active, self-determining agent, the being at liberty to act conditionally, when he causes himself to attend, or to employ his limbs and senses; but still more when he ponders his own thoughts,

* See Essai sur les Fondements de la Psychologie. Par Maire de Biram. Introduction de l'Éditeur, p. 58.

and says with Job, Whence cometh wisdom? and where is the place of understanding?

For reasons adduced in this and the preceding chapter, this chapter may be appropriately concluded by briefly defining the terms most frequently occurring, and most important, in the consideration of the subject of this volume.

1. Power, force, energy, is that which determines qualities and actions.

2. Body, organically considered, possesses sensible mechanical, chemical, and vital properties, and consists of various organs so united in fact and function, as to constitute a specific whole.

3. Life forms dead matter into the individual and specific combination of organisms known as an animated body.

4. A soul is a being conjoined with life, capable of becoming self-conscious, to receive mental impressions, and to express mental states and acts, through the medium of a body organised in especial adaptation to its social and individual requirements in this world.

5. Mind is the active manifestation of the embodied soul, in and through feeling, thought, and will, as modified by the conditions of the body, and the experience of those conditions by the soul.

6. Matter evinces itself by properties, motions, accidents, or qualities, regulated by fixed laws of physical relation, and recognisable through the senses.

7. Spirit is that which is known to the soul only by reflection on its own consciousness, as being in no recognised manner correlated with material force.

As in the New Testament so in common phraseology, soul and spirit are convertible terms, both being employed to signify a personal living agent. If we are souls, we are spirits; we are manifested to ourselves in feeling, will, and thought, which are mental states, not those of