Moreover, there must be an adaptation between the nature of that agent and the structure thus brought in relation with it."14

There is no such agent but the human soul, for no other finite agent is able to perform the functions which this organ discharges. The relation of the soul to the nervous mechanism is illustrated by the relation of the operator to the bat tery and wires of the telegraph. It sets free, directs and controls nervous foree. In other words uses it in the working of the nervous mechanism. The battery generates its own force, and on its size and strength depends the extent of its action. But the most perfect electrical machine that was ever constructed will not convey an intelligent message without an operator. So the nervous system produces its own force, and on the size, strength and health of the brain depends the strength of thought, emotion, volition and action; but the most perfect brain that ever was developed will not manifest rational thought and action unless it is used by a rational human soul. The thing to be explained in man, and in nature is the manifestation of intelligence and reason. It is not motion, but intelligence and rational motion motion controlled by a purpose and directed to an end in nature, that demands the presence of something more than matter and force to account for it. So in man it is not action, but rational action that demands more than brain structure and nervous force to explain it. Matter and force alone, neither in nature nor in man, will explain the presence and manifestation of reason and intelligence.

The structure and wind of an organ will not account for the music without the presence of the musician; the water and machinery of a factory will not explain its products and fabrics without the presence and action of intelligent operatives; so brain organism and nervous force will not explain the rational thoughts and actions of man without the presence of a rational soul. Any other theory would give us an intelligent effect without an intelligent cause. This would be violation of an axiom of philosophy, an intuition of the 14 Draper's Physiology, pp. 283, 284.

reason, and one of the necessary laws of thought.15 To disregard in our reasoning the axioms of philosophy and science, the intuitions of the mind and the laws of thought, is to render correct reasoning impossible, and destroy the very foundations of knowledge and science. This materialism has to do in order to sustain its hypothesis. To do this is destructive

to materialism as a system of either scientific or philosophical truth, because it destroys all truth, makes knowledge impossible and removes the very foundations of all science and philosophy. If human nature is not trustworthy, and human faculties, intellectual and moral, are not reliable, all theories of the origin of the universe and its phenomena fail.

The brain is the instrument and not the cause of mind. There is brain action that attends mental action; it is not, however, the cause of mental action, but its effect. Its relation to thought is not that of cause, but it is that of an instrument. Muller says, "The action of the mind is dependent upon the integrity of the fibrous structure and composition of the brain.. Still this amounts to nothing more than that the brain by its organization is the instrument by which the mind operates and is active." 16 This able writer and standard authority in the science of physiology holds with Dr. Draper the instrumental relation of the brain to thought. Solly says: "If there is one point in the physiology of the brain more unequivocally demonstrated than another it is that these ganglia are the instruments of the mind." 17

Dr. Ray says: "It can hardly be necessary at the present time to pr ve the fact of the dependence of mind upon the brain for its external manifestations; that, in short, the brain is the material organ of the intellectual and effective powers. Whatever opinion may be entertained of the nature of mind, it is generally admitted, at least by all enlightened physiolo gists, that it must of necessity be put in connection with matter, and that the brain is the part of the body by which this 15 See Whewell's Novum Organon Renovatum, p. 13; Haven's Mental Philosophy, p. 257.

16 Muller's Physiology, vol. i.,p. 817, 819.

17 Solly on The Human Brain, p. 345.

connection is effected." 18 This profound and learned writer teaches that the brain is the organ for the manifestations of mind, and the instrument by which it is connected with matter. There is no inference drawn from this fact that it is the cause of mind. Dr. Ray is a scientist and a philosopher, but he is not a materialist. Dr. Carpenter holds that the cerebrum is the instrument of the psychical or inner life.19 The life here spoken of is the life of the intellect, emotions and will -the life of thought, feeling and volition. The cerebrum is the instrument, not the cause of this life. cause and the brain is the instrument of all mental, emotional and volitional activity. This view will bring into harmony all the physiological and psychological phenomena of man's life, and thus adjust the facts and doctrines of science with the facts and doctrines of morality and religion.

The soul is the

"There is no thought without phosphorus." This remark of Moleschott has been called a trenchant remark. It is really an empty truism. Unless it is confined to the experience and manifestation of thought by men it is untrue, for the world is a revelation of thought without brain mechanism. If it is thus restricted, it means this: we have no knowledge of human thought without the human brain as its organ and instrument. Phosphorus is an element in brain structure, and as there is no human thought in our present form of being without brain organism, there is no thought without phosphorus.20 The nervous mechanism, and the brain as a part of it, is an instrument, and demands an agent to use it just as any other machine does. The existence of a musical instrument proves the existence of a musician; so the existence of the nervous mechanism that is adapted to use, but must be used by an agent external to itself, proves the existence of the soul.21 This argument from the physiology of the brain for the existence of the soul is conclusive.

18 Ray's Medical Jurisprudence of Insanity, p. 138.

19 Carpenter's Mental Physiology, p. 120.

20 Cosmic Philosophy, vol. ii., p. 436.

21 Draper's Physiology, pp. 285, 287, 821.

The structure of the brain, its organic quality, and chemical composition cannot be reconciled with the claim of materialists that it is the efficient cause of thought. In all the organs of the body except the brain, great advances have been made in the knowledge of their physiological laws; and the amount of this knowledge bears a close relation to the obvious adaptation of each organ to the discharge of its function. The adaptation of the heart to the propulsion of the blood, the adaptation of the intestinal canal to the purpose of digestion and nutrition, and the lungs to the purpose of respiration, are so obvious and simple, that a positive knowledge of the laws of their action has been gained.22 But it is quite otherwise with the brain. The mass of that which we call nerve substance, because nerve function is found to inhere thereto, possesses no adaptation which we can trace in its structure to the function of thought. An agglomeration of delicate cells

in intimate connection with minute tubes or filaments which communicate impressions made upon the cells at one end to those cells which lie at their other extremities; this is the nervous apparatus. Its modus operandi is, and probably will be, utterly unknown to us.23 How any combination of cells can be attended by processes of thought is to us inconceivable. It is contrary to all the analogies of physiology that the brain should be the cause of thought when we cannot trace in the structure of the organ any adaptation to such a functiou. In all other organs the adaptation to function is revealed in their structure, and can be traced by the eye of science. This would be true of the brain if its function was the production of thought as its cause.

The fact of the conscious unity and continuity of thought is in conflict with the claim of materialism that brain is its cause. There is no permanence in the structure of the brain. It is ever changing. It is all the time being renewed. It is not the same organ in its material elements for two days in succession. How can there be unity of thought when there 22 Bucknell and Tuke on Insanity, p. 341.

23 Ibid. 1 vol., 8vo., pp 342.

is no unity in the cause, permanence of thought when its cause is ever changing, and continuity of thought when its cause does not continue the same for any twenty-four hours? 24 The brain waste that is all the time going on as the result of its action, and the formation of new tissue as the result of nutrition, demonstrates that the brain has neither unity, permanence, nor continuity of structure, and it is therefore evident it cannot be the cause of unity of consciousness, permanence of character and continuity of thought.

The power of mind to control matter shows its natural superiority, and conclusively proves that it is not material in its nature or origin. The soul controls the body, and through the body as its instrument, controls the elements and forces of the material universe. Soil, climate and seasons have been changed by man.25 He has changed the face of nature, and created a new heaven and a new earth. The world in which we live to-day is not the old world as God created it. It is another and very different world. The changes in its surface, in the direction of its rivers, in its fauna and flora, in its mountains and plains, its soil and productions, all show man's power to modify, change, subdue, use, improve and injure nature, thus revealing his spiritual and supernatural origin. Man is a creator.26 He has been endowed with creative power. Language, art, science, literature, law, government and civilization, are all human creations. They have been created by the intelligence, reason, conscience and will of man. They show the divinity of his nature and the divinity of his origin. The source of his being is in God, and not in matter. He descended from the infinite Father in heaven. He is spiritual, and not material. In his higher nature he is divine and not animal, heavenly and not earthly.

Materialism cannot account for sensation. The materialists have always assumed that the existence of matter was positively known, while they have contended that the existence of

24 Dalton's Physiology.

25 Man and Nature, by G. P. Marsh, p. 43.

26 Biblical Review. By W. E. Manley, D.D. Vol. i., p. 56.