Against this doctrine the current objections are these two. First, the analogies adduced are not applicable. The things of spirit and those of matter have two distinct sets of predicates and categories. It is, for example, wholly illogical to argue that because the circuit of the waters is from the sea, through the clouds, over the land, back to the sea again, therefore the derivation and course of souls from God, through life, back to God, must be similar. There are mysteries in connection with the soul that baffle the most lynx eyed investigation, and on which no known facts of the physical world can throw light. Secondly, the scheme of emanation depends on a vulgar error, belonging to the infancy of philosophic thought, and inconsistent with some necessary truths. It implies that God is separable into parts, and therefore both corporeal and finite. Divisible substance is incompatible with the first predicates of Deity, namely, immateriality and infinity. Before the conception of the illimitable, spiritual unity of God, the doctrine of the emanation of souls from Him fades away, as the mere figment of a dreaming mind brooding over the suggestions of phenomena and apparent correspondences. The second explanation of the origin of souls is that which says they come from a previous existence. This is the theory of imagination, framed in the free and seductive realm of poetic thought. It is evident that this idea does not propose any solution of the absolute origination of the soul, but only offers to account for its appearance on earth. The pre existence of souls has been most widely affirmed. Nearly the whole world of Oriental thinkers have always taught it. Many of the Greek philosophers held it. No small proportion of the early Church Fathers believed it.1 And it is not without able advocates among the scholars and thinkers 1 Keil, Opuscula; Be Pre existentia Animarum. Beausobre, Hist. du Manicheisme, lib. vii. cap. iv. of our own age. There are two principal forms of this doctrine; one asserting an ascent of souls from a previous existence below the rank of man, the other a descent of souls from a higher sphere. Generation is the true Jacob's ladder, on which souls are ever ascending or descending. The former statement is virtually that of the modern theory of development, which argues that the souls known to us, obtaining their first organic being out of the ground life of nature, have climbed up through a graduated series of births, from the merest elementary existence, to the plane of human nature. A gifted author, Dr. Hedge, has said concerning pre existence in these two methods of conceiving it, writing in a half humorous, half serious, vein, "It is to be considered as expressing rather an exceptional than a universal fact. If here and there some pure liver, or noble doer, or prophet voice, suggests the idea of a revenant who, moved with pity for human kind, and charged with celestial ministries, has condescended to