hanges of matter, which take
place _more slowly_, to be produced by causes which belong to the
_substances of matter_. And underlying all causes, whether of the
qualities of matter or mind, we conceive of one absolute cause, one
substance, in itself persistent and upholding all things in nature. This
substance we are pleased to call spirit; and this spirit we call God. To
deny this is to strike down a grand law of thought, the foundation
principle of substance, and make the testimony of our own consciousness
A LIE! The inorganic forces, about which "unbelievers" have so much to
say are altogether operative in the realm of _substance_; that is to
say, they belong to the _invisible_. Organic and inorganic are the same
as visible and invisible. We know matter by its qualities, and we know
mind by its qualities. These two, in qualities or attributes, contrast
with each other like life and death. One is extenuated and the other
extended; one is invisible the other is visible. Of the existence of
these substances and their laws we have evidence in conscious knowledge,
in that we know that we have no control over the involuntary or
sympathetic nervous system, and have the most perfect control over the
voluntary nerves. The forces controlling are as different as these
qualities themselves. If man is simply a material organism, why this
contrast? We are told that _life itself_ is a group of co-ordinated
functions. But what correllates that force?

It is very common for the advocates of the evolution hypothesis to
measure the period between this and the origin of life by the phrase,
"Millions and millions of years." The only object that such writers have
in view in so doing is to bridge the gulf between the _assumed_ origin
of life and mind and the evidence necessary to its establishment as a
fact in science. They tell us that "life is a property which certain
elements of matter exhibit when united in a special form under special
conditions." But when we ask them to give us those certain elements of
matter, they immediately inform us that "matter has about sixty-three
elements; that each element has special properties, and that these
elements admit of an _infinite variety of combinations_, each
combination having peculiar properties." This, as a fort, is a stand
behind the dark, impenetrable curtain of an _infinite variety of
combinations_. It is just as dark and as destitute of proof as any
pope's assumed infallibility.

Mr. H