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may require, in the field where intelligence at length develops intelligences? But while, on the one hand, we rise in thought into the supernatural, on the other we need not forget that one of the three old orthodox opinions, the one held to be tenable if not directly favored by Augustine, and most accordant to his theology, as it is to observation, is that souls as well as lives are propagated in the order of Nature. Here we may note, in passing, that since the "theologians are as much puzzled to. form a satisfactory conception of the origin of each individual soul as naturalists are to conceive of the origin of species," and since the Darwinian and the theologian (at least the Traducian) take similar courses to find a way out of their difficulties, they might have a little more sympathy for each other. The high Calvinist and the Darwinian have a goodly number of points in common.*

View these high matters as you will, the outcome, as concerns us, of the vast and partly comprehensible system, which under one aspect we call Nature, and under another Providence,

See an article on Some Analogies between Calvinism and Darwinism, by Rev. G. F. Wright, in the Bibliotheca Sacra, January, 1880.

and in part under another, Creation, is seen in the emergence of a free and self-determining personality, which, being capable of conceiving it, may hope for immortality.

"May hope for immortality." You ask for the reasons of this hope upon these lines of thought. I suppose that they are the same as your own, so far as natural reasons go. A being who has the faculty-however bestowed-of reflective, abstract thought superadded to all lower psychical faculties, is thereby per sallum immeasurably exalted. This, and only this, brings with it language and all that comes from that wonderful instrument; it carries the germs of all invention and all improvement, all that

man does and may do in his rule over Nature✓

and his power of ideally soaring above it. So we may well deem this a special gift, the gift beyond recall, in which all hope is enshrined. None of us have any scientific or philosophical explanation to offer as to how it came to be added to what we share with the brutes that perish; but it puts man into another world than theirs, both here, and-with the aid of some evolutionary ideas, we may add—hereafter.

Let us consider. It must be that the Eternal can alone impart the gift of eternal life. But He alone originates life. Now what of that life which reaches so near to ours, yet misses it so completely? The perplexity this question raises was as great as it is now before evolution was ever heard of; it has been turned into something much more trying than perplexity by the assurance with which monistic evolutionists press their answer to the question; but a better line of evolutionary doctrine may do something toward disposing of it. It will not do to say that thought carries the implication of immortality. For our humble companions have the elements of that, or of simple ratiocination, and the power of reproducing conceptions in memory, and-what is even more to the present purpose-in dreams. Once admit this to imply immortality and you will be obliged to make soul coextensive with life, as some have done, thereby well-nigh crushing the whole doctrine of immortality with the load laid upon it. At least this is poising the ponderous pyramid on its apex, and the apex on a logical fallacy. For the entire conception that the highest brute animals may be endowed with an immortal principle is a reflection from the conception of such

a principle in ourselves; and so the farther down you carry it, the wider and more egregious the circle you are reasoning in.

Still, with all life goes duality. There is the matter, and there is the life, and we cannot get one out of the other, unless you define matter as something which works to ends. As all agree that reflective thought cannot be translated into terms of extension (matter and motion), nor the converse, so as truly it cannot be translated into terms of sensation and perception, of desire and affection, of even the feeblest vital response to external impressions, of simplest life. The duality runs through the whole. You cannot reasonably give over any part of the field to the monist, and retain the rest.

Now see how evolution may help you; -in its conception that, while all the lower serves its purpose for the time being, and is a stage toward better and higher, the lower sooner or later perish, the higher, the consummate, survive. The soul in its bodily tenement is the final outcome of Nature. May it not well be that the perfected soul alone survives the final struggle of life, and indeed "then chiefly lives," - because in it all worths and ends inhere; because it only is worth immortality, because

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