Professor Drummond was able to show the continuity of natural law in the spiritual world by assuming that a spiritual world which was the counterpart of the physical world actually existed. That Calvinism in its main tenets tallies, or seems to tally, with science is no more proof of the literal truth of those tenets than the ascribing of human form and features to the man in the moon is proof of the existence of such a man. Our minds, our spirits, are no doubt in a way under the same law as are our bodies, because they are the outcome of our bodies and our bodies are the outcome of material nature; but to base upon that fact the existence of a corresponding world and life after death is to leap beyond the bounds of all possible analogy. Many of the dogmas of theology have a grain of natural truth in them. This does not prove their truth, as applicable to some hypothetical other world, but as applied to this world. The kingdom of heaven, as the founder of Christianity taught, is not yonder and of to-morrow, but is now and here. Tolstoi, I think, is guilty of false analogy when, in attempting to get rid of the idea of pleasure as the aim and purpose of art, he makes the comparison with food, and says that pleasure is no more the end in eating than it is in painting, or poetry, or music. The analogy is false because the necessities of our bodies are not to be compared with the luxuries, so to speak, of our minds. We cannot live without food, but we can and do live without art. And yet, do we not eat because the food tastes good? Is not the satisfaction of appetite the prime motive in eating? If dining gave us no pleasure, we should probably soon learn to swallow our food in a highly concentrated form, in capsules, and thus make short work of it. Nature, of course, conceals her own purpose in the pleasure we take in our food, just as she does in the pleasure of the sexes; but of this purpose we take little thought, except in the latter case how to defeat it. We do not have conscious pleasure in breathing; hence our breathing is involuntary. We do have conscious pleasure in food; hence our elaborate and ingenious cookery--often to the detriment of our bodies. Take away the pleasures of life, the innocent natural pleasure, take away the pleasures of art, and few of us would care for either. Man is a microcosm, an epitome of the universe, and its laws and processes are repeated dimly or plainly in him. Then there are, of course, real analogies and homologies between different parts of nature, as between fluids and gases, and fluids and solids, between the organic and the inorganic, between the animal, vegetable, and mineral kingdoms.