expressing the sum of living phenomena; and who maintains these phenomena to be modes of force into which other forms of force have passed, from potential to active states, and reciprocally, through the agency of these sums or combinations of forces impressing the mind with the ideas signified by the terms 'monad,' 'moss,'' plant,' or animal.'

If the physiologist rejects the theological sense of the term 'life,' without giving cause for the charge of unsoundness in religious principles, does he lay himself more open to the charge, by rejecting, also, the theologian's meaning of the term 'spirit,' of the term soul,' of the term 'mind,' and we might add of sin' or 'death'? That is to say, arguments based upon scriptural expressions of thought-force may be drawn from the like personifications of the aberrations and cessation of such force. Both Poets and Painters have, in each case, endeavoured to realise and give shape to the abstractions.

When doubting Thomas obeyed the Lord's command, his fingers met resistance below what seemed to him the surface of the side, and, entering the wound, were opposed by a 'force' exceeding the force they exercised. The resulting idea was, that the matter' of our Lord was there, but wanting where the spear had penetrated; the fact was the opposition of a force by a force, and the sensation of that opposition. We know of nothing more ' material' than the centres of force.' Our ideas of things without as within the ego' are the action and reaction of forces, as material' or 'immaterial' as the ideas themselves.

In this view is avoided the alternative of idealism' with denial of an external world, or that of the personifying the sum of mental phenomena as an immaterial indestructible soul,' contradistinguished from other sums of forces which are as arbitrarily styled destructible matter.' Sleep, stimulants, drugs, disease, concur by their effects in testifying that the kinds and degrees of mental manifestations are the result of corresponding affections and changes of structure of the brain.

How the brain works in producing thought or soul is as much a mystery in Man as Brutes-is as little known as the way in which ganglions and nerves produce the reflex phenomena simulating sensation and volition.

cccxxxvI", vol. i. p. 656. The whole of Locke's 'Second Reply' to Bishop Stillingfleet may be read, with profit, in relation to the undesigned testimony borne by Physiology to the clear good sense and affinity for truth in the Philosopher's remarks on the relation of the dogma of 'immateriality,' 'indestructibility,' and 'separability' of soul, to a Christian's faith in the resurrection of the dead as resting on the grounds of divine revelation.

But it is a gain to be delivered from the necessity of speculating where the soul' wanders when thought and self-consciousness are suspended: or how it is to be disposed of until the ' resurrection of the body,' glorified or otherwise; of which reintegrated sum of forces'soul' will then, as now, be a parcel. If the Physiologist and Pathologist had done no more than demonstrate the universal law of our being',' which cuts away the foundations of purgatory' or other limbo, from the feet of those who trade thereon,2 which makes judgment' follow death without consciousness of a moment's interval," they would deserve the gratitude of the Christian world.

1 cccxxxvII". p. 306.

Not to mention the kindred baser brood of 'Spiritualists and Spirit-Rappers.'

For the importance of this conviction to 'practice,' see cccxxxvi”. vol. i. p. 156, § 63. In comparing present and future.'

WORKS

REFERRED TO BY ROMAN NUMERALS AND TWO DOTS IN THE THIRD VOLUME.

[Those referred to by Roman Numerals and Dot are in the Second Volume, those without Dot are in the First Volume.]

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Various

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