course there are still very many devout and evangelical men in the Episcopal Church who are struggling to resist the tendencies about them, but they seem powerless to stem the current. the school-house must stand side by side in the great work of Christian civilization among the freedmen. DECADENCE OF QUAKERISM.-Statistics show that the sect of Quakers is somewhat rapidly dying out in England. They have largely given up their ideas of theology. The record of the English Quakers in respect to benevolence and humanity is certainly a good one. In the gift of money for the education of our freedmen, they stand in advance of all other denominations in England. CENTENNIAL CELEBRATION.-The Old School Presbyterians are about to commemorate the hundredth anniversary of the introduction of Presbyterianism into the country west of the Alleghany Mountains, which occurred in the year 1766. The synods of Alle METHODIST FREEDMEN'S AID SOCIETY.-This Association is zealously engaging in the noble work of ed ucating the freedmen. The condition of the four millions of emancipated slaves has awakened a deep interest in the minds of Christian philanthropists, and the friends of Christ are directing their energies to the culture of this inviting field. This Society has already thirty-five teachers employed, and the number is being increased as rapidly as practicable. It commenced its labors in the Mississippi Valley, and has already established schools in Nashville, Memphis, Murfreesboro, Lebanon, Alexandria, and Spring Hill, Tenn.; Huntsville, Ala.; Griffin, La Grange, Oxford, and New-ghany, Ohio, Pittsburg, and Wheeling, have arranged nan, Ga.; New Orleans and Baton Rouge, La.; Vicksburg, Miss. It is now directing its attention to the Atlantic slope, and purposes to establish schools wherever our missionary work may require. It has opened schools in Winchester, Va., New Smyrna, Fla.; and it will occupy other places on the Atlantic coast as its funds may allow and our missionary work demand. Our missionaries in the South regard this auxiliary with especial favor, finding it essential to their highest success to supplement their work with that of the Christian teacher. The church edifice and for local Presbyterial commemorative meetings, and also for a general Centenary celebration, the latter to take place at a time not yet designated. CATHOLIC PROPAGANDISM.-Late news from the island of Tahiti shows the Protestant Churches there to be in a somewhat sad and oppressed condition. The Catholics are making inroads upon them-establishing schools and churches, and artfully using influence to draw away the people from their places of Protestant worship. NEW HYMN AND TUNE BOOK: An Offering of Praise for the Methodist Episcopal Church. Edited by Philip Phillips, Author of the "Singing Pilgrim," "Musical Leaves," etc. New York: Carlton & Porter. Cincinnati and Chicago: Poe & Hitchcock.-We can hardly help recognizing in Philip Phillips a mission in the department of Church music. In spite of the so-called advancement of the musical art, and the wide-spread effort to introduce among our people what is called a "higher order" of music and more scientific execution, wherever the simple, spiritual, earnest singing of Philip Phillips is heard, the hearts of the people are taken by storm, and he is at once accepted as "our sweet singer." He has demonstrated by his own course that the true music for religious worship, whatever may be the case in operatic, concert, and theatrical performances, is not the exalted, intricate, and scientific measures which the masses can neither execute nor appreciate, but the simple, spiritual melodies that find their way to the heart. | choir, the singing was taken away from the great congregation. "O come, let us sing unto the Lord; let us make a joyful noise unto the God of our salvation;" "Let every thing that hath breath praise the Lord;" "Let the people praise thee, O God, let all the people praise thee!" Such seems to be the conception of "the sweet singer of Israel" of the use of music as a department of worship. Congregational singing is the true and original method of ascribing praise to God. It has had its abuses-it may have had its absurditiesbut it has always had power as an adjunct in the worship of God, and, even with some abuses, is vastly better calculated to lift up worshiping souls to God, and attract sinners to Christ, than the formal and lifeless singing of a few monopolists. We do not mean an unqualified condemnation of choirs, but do utterly condemn them as an injury to the Christian Church, when they so separate themselves from the worshipers, and so conduct the singing, that the whole congregation can not join in heartily with them. When they become truly and intentionally leaders of the congre gation, whether with or without an instrument to assist them, we welcome them as a blessing and a power in the Church. Singing in the Church of God is an act of worship; it is one of the greatest means of ascribing adoration and praise to Almighty God; it is one of the most important means of grace; it belongs essentially to the people; and we have always felt that an irreparable These seem to be the views and the aims of the injury was done to Christian worship when by any author and publishers of this "New Hymn and Tune means, either by the introduction of an order of music Book." It is intended to aid choirs and congregations beyond the capabilities of the people, or by the monop- in recovering something of the grand old Methodist oly of this department of worship by a quartette or congregational singing. It is an attempt to produce uniformity in the singing in all our Churches, so that our music and our hymns may become universal, "and be stereotyped on the hearts of our people." Whether this may be the best possible book for leading to these results we are not competent of judging, but we heartily commend the effort, and have great confidence in the ability of those who have undertaken the work, to produce a book well adapted to the objects at which they aim. In the preparation of the work," the publishers say it has been their "desire to present to the public a book which should contain the greatest quantity and the best standard Church music now in use. It contains over two hundred more tunes than the Methodist Hymn and Tune Book' of 1857. Mr. Phillips has selected from all sources, both old and new, whatever he deemed best adapted to this purpose." We trust the book will be found well adapted to its object, and will be welcomed by all our choirs and congregations. SIX YEARS IN INDIA; or, Sketches of India and its People as seen by a Lady Missionary. Given in a series of letters to her mother. By Mrs. E. J. Humphrey. Eight Illustrations. 16mo. Pp. 286. New York: Carlton & Porter. Cincinnati: Poe & Hitchcock.-Mrs. Humphrey was for six years connected with our mission in India, and her series of letters extends over the interesting period of the first years of our missionary work in that great country, beginning only about a year after the commencement of the mission in 1856 by Dr. Butler, and continuing to the close of the year 1863. She opens her book with an "Introduction," giving a short but interesting account of Hindoostan, our mission territory, and our missionary statistics. Then come the familiar, easy, interesting letters addressed to her mother during her six years' residence. Their style is very readable and pleasing, and from their free-and-easy method of address we get a better idea of missionary life and labor than we would, perhaps from more formal and labored efforts. It will be a welcome book to the lovers of our foreign missionary work, and ought to be introduced into all our Sunday schools. THE CHILDREN OF LAKE HURON; or, The Cousins at Cloverley. By the Author of "Enoch Roden's Training." Five Illustrations. 16mo. Pp. 273. New York: Carlton & Porter. Cincinnati: Poe & Hitchcock.-A good and interesting story, from an English edition, connected with our late war. It is got up in good style both for the children at home and for the Sunday school. TRIALS OF AN INVENTOR; Life and Discoveries of Charles Goodyear. By Rev. Bradford K. Peirce. 16mo. Pp. 224. New York: Carlton & Porter. Cincinnati: Poe & Hitchcock.-Mr. Goodyear is the inventor of the methods for converting the soft and glutinous substance called gum elastic into the hard, elastic Indiarubber, now so extensively available for the manufacture of a vast number of useful and ornamental articles. The story of his life reads like a romance. No man has made a greater contribution than he to the wealth and welfare of his country, and to the commerce, industry, and material civilization of the world, and the singular story of his life, so little known, yet | more suffering and sublime than even that of "Palissy the Potter," should be read by every one. Here it is done in good style. ARTHUR FOREST; or, The School-Boy Hero. By Robert Hope Moncrief. Two Illustrations. 18mo. Pp. 114. BESSIE FIELD; A Story of Humble Life. By Charlotte O'Brien. Three Illustrations. 18mo. Pp. 150. STORIES OF THE WOODS. By Una Locke and Frances Lee. 18mo. Pp. 194. BRIGHT NOOK; or, Aunt Maggie's Corner. By Glance Gaylord. 18mo. Pp. 138. NELLIE NEWTON; or, Patience and Perseverance. Three Illustrations. 18mo. Pp. 134.-Here we have a series of neat little books for the home and the Sunday school, issued by Carlton & Porter under the supervision of Dr. Wise and Rev. J. H. Vincent. THE SATISFACTORY PORTION. By Rev. A. C. George, Author of "Counsels to Converts." 16mo. Pp. 107. WALKING IN THE LIGHT. By Daniel Dana Buck, D. D. 16mo. Pp. 104. Cincinnati: Poe & Hitchcock.Here are two excellent books for every thoughtful and earnest Christian. The one presents to us the only real satisfying portion for the longing soul, and assures us it is only to be found in the religion of Christ. The other proposes to lead us into the light and enjoy. ment of that blessed portion, and to show us how we may walk in it, live in it, and rejoice in it all the days style, and will amply repay perusal. of our life. They are both eloquent and fervent in THE BODY-POLITIC. By William H. Barnes. 12mo. Pp. 309. $1.75. Cincinnati: Moore, Wilstach & Baldwin.-In a most pleasing style Mr. Barnes conveys to his readers a large amount of valuable, and often profound truth, relating to the nature of our Government, the great principles which underlie our national system, the sources of our strength, and the elements of weakness and danger. The method of treatment is peculiar and interesting-well adapted to the popular mind, abounding in figures, illustrations, and examples, always intelligible, often humorous, and sometimes incisive. We are sure that every man who will read his book will be a wiser man, a better citizen, and a more intelligent patriot; and if "those who are in authority" would govern our nation according to the principles and methods laid down in this book, we would be a happier, purer, and better-governed people than we are now or ever have been. PASSAGES IN THE LIFE OF THE FAIRE GOSPELLER, MISTRESS ANNE ASKEW. Recounted by ye unworthie Pen of Nicholas Moldwarp, B. A., and now first set forth by the Author of "Mary Powell." 16mo. Pp. 237. New York: M. W. Dodd. Cincinnati: R. W. Carroll & Co.-A beautiful and touching story of the faith, trials, and martyrdom of a fair young Christian in the early days of the English Reformation. The story is conceived, written, and printed in the quaint style of three hundred years ago; and while reading it we feel as if we were actually present with the old customs, modes of thought, and stirring times, and were conversing in the old Anglo-Saxon tongue. The author of "Mary Powell" has a remarkable mastery of this old style, and has the power of uniting in close and truthful sympathy with those times long since passed away. Two MARRIAGES. By the Author of "John Halifax, Gentleman," "Christian's Mistake," etc. 12mo. Pp. 301 $1.50. New York: Harper & Brothers. Cincin nati: Robert Clarke & Co.-Another volume from the pen of Miss Mulock, now Mrs. Craik, will find a large number of readers ready to welcome it. Her stories are marked by their faithful delineation of character, their naturalness and purity of sentiment, the interest of their plots, their beauty and force of expression, and their elevated moral tone. ESOP'S FABLES. Illustrated. The People's Edition. $1. New York: Fowler & Wells. Cincinnati: R. W. Carroll & Co-Every body knows the character and value of Esop's fables; but every body does not yet know in what a charming dress Messrs. Fowler & Wells bave placed them in this volume. It is an octavo of seventy-two double-columned pages, printed on fine, tinted paper, bound in heavy, beveled backs, and giltedged, and all for one dollar-surely it is "a people's edition." DROPS OF WATER FROM MANY FOUNTAINS. By Mira Eldridge. 16mo. Pp. 216. New York: Foster & Palmer-This little book consists of short, "desultory passages of experience, taken from letters received and written by the author;" and to those who are thirsting for the higher life these will be found most grateful drops of living water. The passages abound in spiritual suggestion and instruction. THE TONGUE OF FIRE ON THE DAUGHTERS OF THE LORD. By Mrs. Phabe Palmer. 18mo. 32 pages. Paper. New York: Foster & Palmer.-This little book is a vigorous discussion of questions relating to the duty of the Christian Church in regard to the privileges of her female membership-claiming for "the daughters of the Lord the privileges of public activity and labors, and public address before the assemblies of the Lord's people. MISCELLANEOUS.-A Defense of American Methodism against the Criticisms, Inculpations, and Complaints of a Series of Sermons, by Rev. Edward D. Bryan. By Rev. H. Mattison, D. D. 8vo. Pp. 64. Paper. Address Rev. H. Mattison, Jersey City, N. J. Short, incisive, and decisive. Message of Governor Thomas C. Fletcher to the Twenty-Fourth General Assembly of Missouri. Twenty-Eighth Annual Report of the Central Ohio Lunatic Asylum. A Centenary Sermon before the Minnesota Annual Conference. By Rev. Jabez Brooks, A. M. Chambers's Encyclopedia; A Dictionary of Universal Knowledge for the People. Philadelphia: J. B. Lippincott & Co. Parts 113 and 114. Kissing the Rod, by Edmund Yates; Sir Brook Fosbrooke, by Charles Lever; Cradock Nowell, by Richard Doddridge Blackmore; and Bernthal, from the German of L. Mühlback-being Nos. 277, 281, 283, and 284 of Harper's Library of Select Novels. New York: Harper & Brothers. Cincinnati: Robert Clarke & Co. STUDIES ON THE FUTURE LIFE. THIRD PAPER. I. PRE-CHRISTIAN REVELATIONS OF IMMORTALITY. The doctrine of immortality, though perhaps not clearly and directly revealed in the earlier portions of the Old Testament, seems to be always assumed as a known fact, though possibly not recognized with the clearness and believed with the certainty of the Christian age. Indeed, the great truths of the existence of God and the immortality of the soul, which we are inclined to claim as intuitions of the human spirit, needing no revelation as matters of fact, but only enlargement of conception and accuracy and fullness of definition, are truths assumed as lying constantly at the foundation of all revelation. While, therefore, the doctrine of immortality may not be put forth in the early revelations as a prominent truth, the circumstances and the sentiments of a growing revelation, constantly increasing in light, made it increasingly evident to the human mind that the truth of God assumed and encouraged the belief of immortality. The commandments of God, the promises of Messiah, the translation of Enoch, the frequent appearances and revelations from the spirit-world, were all circumstances from which the doctrine was clearly to be inferred. The workings of the mind of Job in this early age is a good exhibition of the hope and yet uncertainty which hung around the doctrine. How touching is the following language of Job! "For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. Though the root thereof wax old in the earth, and the stock thereof die in the ground, yet through the scent of water it will bud, and bring forth boughs like a plant. But man dieth and wasteth away; yea, man giveth up the ghost and where is he? As the waters fail from the sea, and the flood decayeth and drieth up, so man lieth down, and riseth not; till the heavens be no more they shall not awake, nor be raised out of their sleep." Оп It is in this doubting mood that he starts the question, If a man die shall he live again?" and then, as if an inspiration had reassured him, he exclaims, "All the days of my appointed time will I wait till my change come. Thou shalt call, and I will answer thee; thou wilt have a desire to the work of thy hands." Evidently to the mind of Job death was still only a sleep long and mysterious, beyond which still reached his yearnings after life, and out of which in the distant future his faith expected a glorious awakening another occasion he breaks out in that beautiful expression of faith and hope, which even modern rationalistic interpretation can not rob of its sublime signifi cance, "O that my words were now written! O that they were printed in a book! That they were graven with an iron pen and laid in the rock forever! For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes thy likeness;" "My flesh shall rest in hope; for thou shall behold, and not another." The minds of Abraham, Isaac, and Jacob, under the provisions of God's providence for them, and the manifestations of God to them, must have reached a thrilling apprehension of this truth, and the reading of their histories with an immortal destiny left out leaves them contradictory and insignificant. With regard to the wandering, homeless Abraham, the apostle informs us that "he expected a city which had foundations, whose builder and maker is God." In this world he received no such city, and we must, therefore, conclude that his faith fixed upon the city of God, which is the heavenly Jerusalem. Mingling with this hope of a future life was also that of a blessed reunion with the beloved dead, and hence the importance attached by these patriarchs to the burying of their dead, and their beautiful expression of death under the idea of "being gathered to their fathers." When we reach the Mosaic age we find increasing light, but we still observe that the Christian prominence is by no means given to this doctrine-a fact made clear by the great prominence given to the immediate temporal rewards and punishments attached to the law, a circumstance which has very wrongfully been interpreted as indicating a total ignorance of the future life and its rewards and punishments. We would only see in this circumstance an indication of the state of mind to be provided for in the early religious history of the world, a state of mind which, though by no means in ignorance of a future life, yet much more impressible by the tangible and visible things of time. But it is very clear that the whole Mosaic economy is founded on the idea of a future life, and that its commandments, its purifications, and its final designs have reference to a qualification for that life. But we have the positive testimony of the apostle bearing on this point. In the eleventh chapter of Hebrews, where St. Paul refers to the manifestations of faith among the patriarchs and through the Mosaic dispensation, he shows very clearly that the ancient people of God were animated in all their services by the conviction of the realities of a future and invisible world. With respect to Moses himself he says that under all his persecutions and afflictions, "he endured as seeing Him that is invisible; for he had a respect unto the recompense of reward." That recompense could not have been in this world, for he resigned in behalf of it the splendor and security of Pharaoh's court, "choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season." With regard to all the other worthies to whom he refers, he declares that "they confessed that they were strangers and pilgrims on the earth;" that "they declared plainly that they sought a better country, that is a heavenly;" and that those who endured torture to induce them to renounce their religion, bore their sufferings with invincible fortitude, "not accepting deliverance" when it was offered them, "that they might obtain a better resurrection." In the age of the psalmists the expectation of a future life was their consolation under their sufferings, and often the inspiration of their songs. Nothing can be more clear and express than such declarations as the following: "As for me, I shall behold thy face in righteousness; I shall be satisfied when I awake with wilt not leave my soul in the grave. Thou wilt show me the path of life; in thy presence is fullness of joy; at thy right hand are pleasures for evermore;" "Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me. Surely goodness and mercy will follow me all the days of my life, and I shall dwell in the house of the Lord forever," "God will redeem my soul from the grave; for he will receive me;" "Thou wilt guide me with thy counsel, and afterward receive me to glory;" "My flesh and my heart shall fail; but God is the strength of my heart, and my portion forever." When we reach the immediate age of our Savior we find an undoubted recognition of the future life, but by no means the clear light and full assurance which were given afterward to this doctrine by the teachings of Christ and his apostles. We find one whole sect, and by no means an insignificant one, denying entirely the immortality of the soul and the existence of angels and spirits, while even among the Pharisees we find obvious traces of the absurd ideas of preexistence and transmigration, and among the common people a large amount of skepticism, ignorance, and superstition. While, therefore, it can not be said that the first revelations of immortality were given by the Savior, yet it may be said with the utmost propriety, that even among the Jews, life and immortality were brought to light in the Gospel, by giving to this doctrine clearness, distinctness, and impressive significance. II. IMMORTALITY AS REVEALED BY CHRIST. In all our previous studies we have discovered that however universal may be the sentiment of immortality among mankind, yet such were the obscurities enshrouding it, the errors and superstitions associated with it, and the want of authority to give weight, certainty, and significance to the great truth, that it was still needed that "life and immortality should be brought to light in the Gospel" by the great Teacher sent from God. As immortality is a common prerog ative; as it is a doctrine in which men of all ranks and classes are concerned, and elevates the simple plowman or mechanic to share in the glorious destiny of a Newton and a Bacon, a common revelation was necessary; one that would level itself to every mind, and teach every child of Adam that there had been enkindled within him a spark that should burn with quenchless ardor, when the stars of heaven should be blotted out and the sun himself set in everlasting eclipse. And this has the Gospel done. It has come to make up for every defect of human reason, and to add the testimony of Him that can not lie' to all those pantings after endless life that make the soul 'shrink back upon itself and startle at destruction.'" With Christ immortality was not only an assumed truth, but one clearly stated, defended, and illustrated in all the magnitude of its significance and importance, and in all its momentous relations to a grand system of divine truth, and to the interests and duties of men. Life and immortality, an endless existence beyond the grave, lies as the broad foundation of the Christian religion, from which the great Teacher develops his views of life and his lessons of human interest and duty. The bringing into prominent and impressive light the future life, and the revelation of the method of attaining its blessedness through the remission of sins by the redemption through the Mediator, are the grand characteristics of Christianity. Its power lies in bringing to bear on the heart and understanding the tremendous motives of eternal things. The Divine Teacher is not a mere man uttering the longings of his own soul, or a philosopher speculating on the destiny of his race. He is a revealer of truth; he speaks of these eternal things with the simplicity, repose, and familiarity of one perfectly conversant with the facts he delivers and perfectly convinced of the accuracy of the truths he announces. Immortality is one of those truths of which he "speaks what he knew, and delivers what he had seen." He does not reason about it and prove it as a man, but reveals it as one having authority. It is couched in no ambiguous terms; it is delivered in connection with no absurd and unmeaning superstitions. The revelation is as wonderful for what it withholds as it is clear, and sublime in what it makes known. His language is, "Because I live ye shall live also;" "Whosoever liveth and believeth in me, shall never die;" "Yea, whosoever believeth in me, though he were dead, yet shall he live again;" I am the resurrection and the life;" "I am the life, the truth, and the way;" "In my Father's house are many mansions-I go to prepare a place for you;" "God is not the God of the dead, but of the living; for all live unto him." He displayed to us the region of departed souls, and Lazarus is seen reclining on Abrabam's bosom, while Dives lifts up his eyes in hell, being in torment. He connected it with the sublime idea of the resurrection of the body, a doctrine of which the heathen mind had not conceived, and which had only been dimly foreshadowed to the ancient people of God. He revealed it in its momentous relations to the present life, as being determined in its character of blessedness or misery, by our conduct here. He exhibited it in its relations to the just rewards of virtue and the equitable punishments of vice. He revealed it in connection with the final judgment, and the assembling of the dead, both small and great, before the judgment-seat of God, to receive the deeds done in the body. He revealed it in its relations to an eternal, beautiful, blessed home for the good, and to a fearful, unending place of torment for the wicked. III. IMMORTALITY SUBSTANTIATED BY REASON. We have had, in the history of the wonderful workings of the human mind in this momentous subject of a future life, abundant evidence that unaided human reason would never reach a clear apprehension and certain belief of immortality. It would ever struggle after it-the soul-longings of humanity would not let man sink into despair and cease to think, and speculate, and reason about the great hereafter. "The divinity that stirs within us, and intimates eternity to man," would still lead us to perpetual efforts to grasp and comprehend the great problems, but for want of proper data would still leave us doubting, hoping, desiring, and fearing. The doctrine of immortality we do not believe is an offspring of human reason-it did not first spring up in the sphere of human logic, but has its birthplace among the soul-thoughts and heart-aspirings of humanity. Hence its universality. But those soulthoughts, so plainly intimating to us our heavenly na tivity, our nobler origin, and higher destiny, as the language, sentiments, and bearing of the nobleman, even in poverty and obscurity, intimate his better parentage, would never reach to distinctness, would never bring us out into the clear light of certainty, would never free us from the errors, superstitions, and sensual distortions which our imaginations throw around the subject. Hence, immortality, with the distinctness, and clearness, and certainty which now characterize it in the Christian age, is not a discovery of science. "No, the light that flings its heavenly halo over the grave, and illumes our pathway to the skies, is not the light of science, but of religion. Not the dim tapers by which the philosophers of the world grope their way through it, but that glorious light of heaven" which the revelation of God, and especially the Divine Teacher, shed on these great truths. Hence, with us the doctrine of immortality is clear, authoritative, free from absurdities, and commending itself to our reason and sentiments. When we turn, then, to human reason for arguments on the immortality of the soul, it is not because we believe human reason, apart from the Word of God, is sufficient to discover and demonstrate the immortal nature of the soul, but because that now, since the great truths connected with immortality have been brought to light, the human mind is able clearly to see the reasonableness of this great truth of revelation; and human reason comes forth to approve and substantiate it. Hence this appeal to our reason aud the sentiments of our heart is both important and profitable. "Nature, and reason, and revelation do not stand in contradiction. The Creator of the one is the Author of the other, and all his manifestations must necessarily harmonize; and though our reasonings may not carry us as far as revelation in this matter, yet it is important to know that they tend in the same direction; that they are helping to work out the same great results." In turning our attention, then, to the corroboration of this truth of revelation by human reason, we argue for the immortality of the soul, From what we know of the soul's nature. Man habitually thinks and speaks of his soul as something distinct from his body. In every human language is found a word or name by which man designates his better part, his real self, and which is different from the title by which he designates his body. Whether by the force of education, by the influence of a universal tradition, or by the conscious apprehension of the real fact of human existence, we have learned to look upon ourselves as twofold beings made up of soul and body. We do not believe that this is a result of education; we do not believe that this universal opinion is the result of a universal tradition; we believe that man thinks and speaks of him self as a being of soul and body, because he realizes in the conscious phenomena of his own life that he is such a compound being-that is, man feels that he is a compound being, that he lives a twofold life, a life of the body and life of the soul. This soul we know to be distinct in its attributes and functions from the attributes and functions of the body. Thought, conception, reasoning, volition, etc., powers which we know ourselves to possess, we know are |