Of these three sets of arguments, the two first bear upon all religion, whilst the third bears upon it only as embodied in some exclusive form. Thus the physicist argues, for example, that consciousness being a function of the brain, unless the universe be a single brain itself, there can be no conscious God.[33] The moral philosopher argues that sin and misery being so prevalent, there can be no Almighty and all-merciful God. And the historian argues that all alleged revelations can be shown to have had analogous histories; and that therefore, even if God exists, there is no one religion through which He has specially revealed Himself. These are rough specimens solubly, _so far as observation can carry us_, mind with matter. The great gulf between the two has at last been spanned. The bridge across it, that was so long seen in dreams and despaired of, has been thrown triumphantly--a solid compact fabric, on which a hundred intellectual masons are still at work, adding stone on ponderous stone to it. Science, to put the matter in other words, has accomplished these three things. Firstly, to use the words of a well-known writer, '_it has established a functional relation to exist between every fact of thinking, willing, or feeling, on the one side, and some molecular change in the body on the other side_.' Secondly, it has connected, through countless elusive stages, this organic human body with the universal lifeless matter. And thirdly, it claims to have placed the universal matter itself in a new position for us, and to exhibit all forms of life as developed from it, through its own spontaneous motion. Thus for the first time, beyond the reach of question, the entire sensible universe is brought within the scope of the physicist. Everything that is, is matter moving. Life itself is nothing but motion of an infinitely complex kind. It is matter in its finest ferment. The first traceable beginnings of it are to be found in the phenomenon of crystallisation; we have there, we are told by the highest scientific authority, '_the first gropings of the so-called vital force_;' and we learn from the same quarter, that between these and the brain of Christ there is a difference in degree only, not in kind: they are each of them '_an assemblage of molecules, acting and re-acting according to law_.' '_We believe_,' says Dr. Tyndall, '_that every thought and every feeling has its definite mechanical correlative--that it is accompanied by a certain breaking up and re-marshalling of the atoms of the brain_.' And though he of course admits that to trace out the processes in detail is infinitely beyond our powers, yet '_the quality of the problem and of our powers_,' he says, '_are, we believe, so related, that a mere expansion of the latter would enable them to cope with the former_.' Nowhere is there any break in Nature; and '_supposing_,' in Dr. Tyndall's words, '_a planet carved from the sun, set spinning on an axis, and sent revolving round the sun