_Reply._—When we speak of the general principles on which all organisms are constructed being the same, we mean that certain chemical and physical laws apply both to man and the brute creation. Gravitation and chemical affinity are the same for both. There must also be a similarity in tangible substance, inasmuch as both co-exist in the same visible world. In fine, there must be many points in which man is very similar in construction to the lower animals. Thus each possesses nerves—each has what may be termed delicacy of construction—the frame of each possesses materials which will burn in the fire. In fine, not only do strong similarities exist between all animals, but there are also strong similarities between animals and vegetables. But what are the points of dissimilarity between man and the lower animals? Is it not that the latter are utterly incapable of thinking thoughts such as those which form the present subject of discussion? In fine, the greatest difference between man and the lower animals is not so much in bodily structure as in style of thought. But each thought has no doubt (Art. 59) a concomitant in the brain. Inasmuch therefore as the style of thought is very different in man and in the lower animals, the physical concomitants of thought must be very different in the two cases. But this is the very region into which science has been as yet utterly unable to penetrate. We have, however, strong reason for supposing that in such a region the concomitants of thought would prove to be very different in man and in the brutes. Thus the argument tells quite the other way; and we are entitled to say, that inasmuch as there are enormous practical differences in thought and the higher kinds of power between man and the lower animals, so the scientifically perceivable concomitants of these differences would (if we were able to examine them) be found extremely different in the two cases. 209. _Objection Seventh (Scientific)._—If there be, as you say, this duality in the present human frame, how can the spiritual part remain latent so long as it does? Even if trammelled by the grosser substance, we might expect that at least on rare occasions it should somehow manifest itself. _Reply._—As a matter of fact we know that ordinary consciousness can remain latent or inactive for hours, if not for days, and then return to us again. There would be force in this objection if it were not true that consciousness is capable of entering into the dormant or quiescent state. Again, it is possible that there have been and that there are occasional manifestations of this spiritual nature. For, in the Christian records visible manifestations of the spiritual element, even in this life, are asserted to have taken place on rare occasions. But if you have dismissed these manifestations as inconceivable, you cannot now bring their absence forward as an objection.