We are continually conscious of the existence of the mind, which makes its own operations the object of its own thought; that it should have no existence is a contradiction in language. Experience teaches us that the materialistic theory of the existence of the mind is utterly false. In an act of perception I distinguish the pen in my hand, and the hand itself, from my mind which perceives them. This distinction is a fact of the faculty of perception—a particular fact of a particular faculty. But the general fact of a general distinction of which this is only a special case, is the distinction of the _I_ and _not I_, which belongs to the consciousness as the general faculty. He who denies the contrast between mind-knowing and matter-known is dishonest, for it is a fact of consciousness, and such can not be honestly denied. The facts given in consciousness itself can not be honestly doubted, much less denied. Materialists have claimed that mind is simply the result of the molecular action of the brain. This theory is as unreal as Banquo’s ghost—it will not bear a moment’s investigation. It is simply confounding the action of the mind upon the brain with the mind itself. Every effect must have a cause. When I make a special mental effort what is the cause lying behind the effort? Is it the molecular action of the brain? I _will to_ make the effort, and do it. Then will power lies behind brain action. But power is a manifest energy; there is something lying behind it to which it belongs as an attribute; what is it? Answer, _will_. But, where there is a _will_ there must of a necessity be that which _wills_. What is it that _wills_ to make a special mental effort—that lies away back “behind the throne” and controls the helm? It is evidently the I, _myself_, the “inner man,” _the spirit_. On one occasion, when some of the disciples of the Nazarene were sleepy, Jesus said to them, “The spirit indeed is willing, but the flesh is weak.” It is the spirit that _wills_ to make a special mental effort. Here is the “_font_” of all our ideas. “What man knoweth the things of a man, save the spirit of man which is in him?” 1 Cor., ii, 11. _Will_, as an effect, belongs to the spirit of man, as _the cause_ lying behind. Beyond this no man can trace this subject, short of crossing over from the spirit of man to the invisible Father of spirits. The spirit of man is a _wonderful intelligence_! “The body without the spirit is dead, being alone.” When we analyze the physical structure back to the germ and sperm-cells we are brought face to face with the invisible builder. Call it what you may, it still remains the same invisible architect, which, being matter’s master, built the organism. We live, and breathe; we die, and cease breathing. Dead bodies do not breathe. Therefore, life lies behind breath, and spirit behind life. So life and breath are both effects, which find their ultimate or cause in _spirit_. This at once sets