Upon these passages it should be remarked, by way of explanation, that our translators in writing the word spirit with a capital, and thus intimating that it is the Holy Spirit of God which is meant, have led their readers astray. The apostle's repeated use of that term, in contrasting the flesh with the spirit, appears decisive of the fact that he is contrasting, in all such passages, the animal nature with the spiritual person. But if any one is startled by this position and thinks to reject it, let him bear in mind that the law of the spiritual person in man and of the Holy Spirit of God is _identical_. The reader will hardly desire from us what his own mind will have already accomplished--the construction in our own terms, and the contrasting of the system above embodied with that presented by Mr. Spencer. The human being, Man, is a twofold being, "flesh" and "spirit," an animal nature and a spiritual person. In the animal nature are the Sense and the Understanding. In the spiritual person are the Reason, the spiritual Sensibilities, and the Will. The animal nature is common to man and the brutes. The spiritual person is common to man and God. It is manifest, then, that there is "an insurmountable distinction and impassable barrier" not only "between man and the inferior animals," but between man as spiritual person, and man as animal nature, and that this is a greater distinction than any other in the Universe, except that which exists between the Creator and the created. What relation, then, do these so widely diverse natures bear to each other? Evidently that which President Hopkins has assigned. "Because he is rational, man is not the less subject to gravitation and cohesion and chemical affinity. He has also the organic life that belongs to the plant, and the sensitive and instinctive life that belongs to the animal." Thus far his life "is the correspondence of certain inner physico-chemical actions with certain outer physico-chemical actions,"--undoubtedly "consists in the continuous adjustment of internal relations to external relations"; and being the highest order of animal, his life "consists in the establishment of more varied, more complete, and more involved adjustments" than that of any other animal. What, then, is this life for? "This, as man is now constituted, is _conditional for his rational life_." "The rational life is united with and _superinduced upon all these_." As God made man, and in the natural order, the "flesh," the animal life, is wholly subordinate to the "spirit," the spiritual life. And the spirit, or spiritual person of which Paul writes so much,--does this also, this "Intelligence in its highest form," consist "in the continuous adjustment of internal relations to external relations"? Are the words of the apostle a cheat, a lie, when he says, "For if ye live after the flesh, ye shall die; but if ye through the spirit"--_i. e._ by living with the help of the Holy Spirit, in accordance with the law of