I surely do not need to tell you that like produces like. If the mind of man is now a spiritual essence, it is a wild conjecture to suppose that it was generated out of the action of a material substance, in whatever animal, or supposed species of animal, its genesis is imagined to have begun. We must therefore determine, from all the evidence within our reach, whether the mind is a spiritual existence. If it is, it is not difficult to reach a rational conclusion that its Creator contrived a means of connecting it for a season with the bodily organs, and made the generative production of each new individual body at the same time give birth to a new individual mind, whenever a new child is born into the world. We can not discover the nature of the connection, or the process by which generative production of a new body becomes also generative production of a new mind. These are mysteries that are hidden from us. But the fact of the connection--the simultaneous production of the new body and the new mind--is a fact that the birth of every child demonstrates. Whether the union takes place at any time before birth, or whether it is only at birth that the mind, the spiritual essence, comes into existence, and so may become capable of an endless life, we can not know. But that this occurs at some time in the history of every human being, we are justified in saying that we know. I shall now contrast your hypothesis of the origin of the human mind with another and a very different one; and, in stating it, I shall borrow nothing from the Mosaic account of the creation of Adam and Eve. I shall not assert, on the authority of Moses, that God breathed into Adam a living soul, for that would be to resort to a kind of evidence which, for the present, I mean to avoid, and which would bring into consideration the nature of the means by which the Hebrew historian was informed of the fact which he relates, and which he could have known in no other way. It would also give rise to a question of what was meant by "a living soul." But I shall assume that there is a spiritual and a material world; that a spiritual existence is one thing and a material existence is another. I shall assume that there is a spiritual world, because all our commonest experience, our introspection and consciousness, our observation of what the human mind can do, its operations and its productions, its capacity to originate thought and to send it down the course of ages, its power to recognize and obey a moral law as a divine command, the monuments of every kind which attest that it is something which is not matter or material substance, prove to us that the human mind is essentially a spiritual existence; and that while it acts and must act by and through bodily organs, so long as it acts in this world, it is a being quite distinct from all the physical substance and physical organism with which it is connected for a time. Physiology alone can teach us this much at least,