after the shuttle ceases to move. That invisible somewhat some scholars in Germany call a spiritual body. 21. This non-atomic ethereal enswathement of the soul is conceivably separable from the body.

How shall I proceed, gentlemen, when thoughts crowd upon us here and now that soon will seem too sacred even for the hushed chambers from which you and I must pass hence, each alone? Who has treated death inductively? What do the dying see? What do they hear? What do they fear, and what do they hope? I am asking of you only loyalty to the self-evident truth, that every change must have an adequate cause. The Ariadne clew has now brought us mercilessly up to the certainty that the adequate cause of all this weaving of living tissues must be something having unity; something not in flux with the constant changes of the particles of the body; something that is as steady as the rainbow drawn across the east, while all the drops of rain are rapidly changing their position.

It is not every untrained or trained mind that is able to follow even this axiomatic Ariadne clew through all this labyrinth of philosophy. Sometimes I think that philosophers are to be divided into classes like generals, according to their capacity to manage intricate problems. There are generals that can command ten thousand men; but Napoleon said, there are only a few who can command five hundred thousand. There are intricacies in philosophy which it takes a Lotze or an Ulrici, a Kant or a Hamilton, a Helmholtz or a Beale, to walk through without

bewilderment. Adhere to the writers who are clear. Many a general on the field of philosophy can take care of ten thousand; but only now and then one can manage five hundred thousand men.

If you come to the conclusion that there is an invisible, non-atomic, ethereal enswathement, which the soul fills, and through which it flashes more rapidly than electricity through any cloud, you must remember that the majestic authority for that statement is simply the axiom that every change must have an adequate cause. This is cool precision; this is exact research on the edge of the tomb. Professor Beale says in so many words, "that the force which weaves these tissues must be separable from the body;" for it very plainly is not the result of the action of physical agents. Ulrici shows, especially in a magnificent passage on immortality (Gott und der Mensch, vol. i. pp. 222-225), that all the latest results of physiological research go to show that immortality is probable.

You say, that, unless we can prove the existence of something for the substratum of mind, we may be doubtful about the persistency of memory after death; but what if this non-atomic, ethereal body goes out of the physical form at death? In that case, what materialist will be acute enough to show that memory does not go out also? You affirm, that, without matter, there can be no activity of the mind; and that, although the mind may exist without matter, it cannot express itself. You say, that unless certain, I had almost said material, records remain in

possession of the soul when it is out of the body, there must be oblivion of all that occurred in this life. But how are you to meet the newest form of science, which gives the soul a non-atomic enswathement as the page on which to write its records? That page is never torn up. The acutest philosophy is now pondering what the possibilities of this nonatomic, ethereal body, are when separated from the fleshy body; and the opinion of Germany is coming to be very emphatic, that all that materialists have said about our memory ending when our physical bodies are dissolved, and about there being no possibility of the activity of the soul in separation from the physical body, is simply lack of education. There is high authority and great unanimity on the propositions I am now defending; and although I do not pledge myself always to defend every one of these theses, yet I must do so in the present state of knowledge and in the name of a Gulf-current of speculation which is twenty-five years old, and has a very victorious aspect as we look backward to the time when the microscope began its revelations.

22. It becomes clear, therefore, that, even in that state of existence which succeeds death, the soul may have a spiritual body.

What! You are preaching to us the book called the Holy Word? Yes, I am; and here is a page of it [with a hand on colored diagrams of living tissues]. [Applause.] A spiritual body! That is a phrase we did not expect to hear in the name of science. It is the latest whisper of science, and ages ago it was a word of revelation. [Applause.]

23. The existence of that body preserves the memories acquired during life in the flesh.

24. If this ethereal, non-atomic enswathement of the soul be interpreted to mean what the Scriptures mean by a spiritual body in distinction from a natural body, there is entire harmony between the latest results of science and the inspired doctrine of the resurrection. [Applause.]

What if I should dissect a human body here? I might have a man made up of a skeleton; then I could have a human form made up of muscle. If I should take out the arteries, I should have another human form; and just so with the veins, and so with the nerves. Were they all taken out and held up here in their natural condition, they would have a human form, would they not? Very well; now, which form is the man? Which is the most important? But behind the nerves are those bioplasts. If I could take out those bioplasts that wove the nerves, and hold them up here by the side of the nerves, all in their natural position, they would have a human form, would they not? And which is the man? Your muscles are more important than your bones; your arteries, than your muscles; your nerves, than your arteries; and your bioplasts, that wove your nerves, are more important than your nerves. But you do not reach the last analysis here; for, if you unravel a man completely, there is something behind those bioplasts. There are many things we cannot see that we know exist. I know there is in my body a nervous influence that plays up and down

my nerves like electricity on the telegraphic wires. I never saw it; I have felt it. Suppose that I could take that out. Suppose that just there is my man made up of nerves, and just yonder my man made up of red bioplasts; and that I have right here what I call the nervous influence separated entirely from flesh. You would not see it, would you? But would not this be a man very much more than that? or that? What if death thus dissolves the innermost from the outermost? We absolutely know that that nervous influence is there. We know, also, that there is something behind the action of these bioplasts. If I could take out this, which is a still finer thing than what we call nervous influence, and could have it held up here, I do not know but that it would be ethereal enough to go into heaven; for the Bible itself speaks of a spiritual body. You know it is there, this nervous influence. You know it is there, this power behind the bioplasts. When the Bible speaks of a spiritual body, it does not imply that the soul is material; it does not teach materialism at all; it simply implies that the soul has a glorified enswathement, which will accompany it in the next world. I believe that it is a distinct biblical doctrine that there is a spiritual body as there is a natural body, and that the former has extraordinary powers. It is a body which apparently makes nothing of passing through what we call ordinary matter. Our Lord had that body after his resurrection. He appeared suddenly in the midst of his disciples, although the doors were shut. He had on Him the