the soul cannot be accounted for. by derivation in unending series of stej)S from those who preceded us, neither can it be conceived of as a product of the body, or of pliysical forces and combinations. It would seem to be a self-evident proposition, that the effect cannot contain in it more than is in its cause ; that intelligence cannot be the product of what is unintelligent. This also is confirmed by all experience.
We are conversant in our present state, first, with matter, with its propei'ties and laws or forces ; secondly, with vegetable life ; thirdly, with animal life ; and fourthly, with mind, endowed with a life of a much higher order. These different elements, or kinds of existence, although marvellously combined and intermingled, are distinct. As a fact of experience, mere matter Avith its physical forces never originates vegetable life ; vegetable life of itself never originates or passes over into animal life ; and animal life never originates, and is never developed into intellectual or spiritual life. There is an impassable gulf between these several departments of being. As soon as the principle of life leaves a plant or animal, the physical forces belonging to matter work its dissolution. These are facts indelibly impressed on the convictions of the mass of mankind. They are conclusions to which universal experience has led the minds of all men. They are indeed denied by certain sci- entific men ; but the theory on which that denial is founded in- volves the denial of so many intuitive and necessary truths ; it does such violence to the laws of belief impressed upon our nature, and on the validity of which all knowledge depends, that it can never be more than a precarious and temporary belief on the part of those who adopt it, and can never have control over the minds of men. This is not the place to enter upon the discussion of the theory of materialism. We have a right to appeal to the general conviction of mankind that mind cannot be the product of matter. If this be so, as our minds are not self-existent and eternal, it must be true, as even the heathen believed, that our spirits owe their existence to Him who is the Father of spirits.
C. From the Nature of the Soul. There are two laws, oi general facts, which seem to characterize all the works of nature. By nature is here meant , all things out of God. The first of these laws is, that whatever capacities, ne- cessities, or desires exist, or are found in any organism, adequate provision is made to meet and satisfy them all. This is obviously true with regard to the vegetable world. Plants have organs for
236 PART I. — THEOLOGY. [Ch. E. — Theism.
the selection of the materials necessary for their growth and ma- turity, from the soil ; organs for the absorption of carbon from the atmosphere ; the capacity of being appropriately affected by light and heat ; organs of propagation designed for the continuance of each after its kind. All these necessities are met. Soil, atmos- phere, light, heat, and water, are all provided. The same is no less true with regard to the animal world in all its endless variety of forms. Food, light, heat, air, and water, are suited to their several necessities ; to their organs, and to their instincts. If they have the appetite of hunger, they have organs for the appropriation of their food, and for its digestion ; the instinct for its selection, and food suited to each, is ever at hand. So of all the other necessities of their nature.
The second law, or general fact is, that all these living organisms reach perfection, and fully accomplish the end of their being. That is, they become all they are capable of being. All that belongs to their nature is fully developed. All their capacities are fiilly exer- cised, and all their wants fully satisfied.
These two things are true of every living creature within the compass of human knowledge, except Man. So far as his body is concerned, they are true in regard to him also. His physical ne- cessities are all met by the present circumstances of his being. His body becomes all that it is capable of being, in this stage of exist- ence. But these things are not true with regard to his soul. It has capacities which are not fully developed in this world, and never can be. It has desires, aspirations, and necessities for which the world does not furnish the appropriate objects. It is, there- fore, as evidently designed and adapted for a higher and spirit- ual state of existence, as his body is adapted to the present order of things. The soul of man has, in the first place, intellectual powers capable of indefinite expansion, which in this world never reach their utmost limit. With these is connected a desire of knowledge which is never satisfied. In the second place, the soul of man has a capacity for happiness which nothing in the world, nor the whole world could it be attained, can by possibih'ty fill. The animal is satisfied. Its capacity for happiness is here fully provided for. In the third place, the soul has aspirations to which nothing in this life corresponds. It longs for fellowship with what is far above itself; what is boundless, and eternal. In the fourth place, with all these powers, desires, and aspirations, it is conscious of its weakness, insufficiency, and dependence. It must have an object to worship, to love, to trust ; a Being who can satisfy all ita