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is engendered by our REASON. But Reason, being purely spiritual, cannot be of earth, but must have descended from heaven.” How perfectly does this confirm the Doctrine taught by Jesus, and establish the correctness of our tabular view of man, as being a compound of Matter and Spirit, in necessary conjunction, or a Trinity in Unity!

The existence of these two opposite principles, whose union constitutes man, may be still further illustrated by the following display of their respective natures ; and then we hope that this momentous subject will be considered so firmly established as never again to raise a doubt, or to require further confirmation. Once more referring to our table, we should repeat that the objects which exist in the blue field, and constitute the whole of nature, consist of extended and successive matter, every particle of which acts according to the laws which are given to it at its creation. But this mode of action is absolutely necessary to its existence, and is properly enough denominated instinct. The action of matter, however, upon any of the SENSES of man produces sensation, as the only evidence of its existence; yet sensation can only manifest itself to the mind under the two conditions of extension and succession. Hence we may infer that these two conditions are laws of the Sensitive Faculty, and are the ground of possibility that man can have any sensations at all. For, annul these conditions, and we annihilate sensation altogether. The usual expressions by which these conditions of SENSE are designated, are Time and SPACE; consequently, Time and Space are the constituent elements of SENSE. If, however, any thing on earth can be the proper affair of man, it is the sensations which are constantly raised in him by the action of extended matter on his external senses. And, when one individual recounts or records a successive string of these sensations to some one else, most assuredly he is relating the state of his own feelings to his fellow

Can this be better expressed than by calling it the WORD OF MAN? Thus much for SENSE, or the material part of man!

How very differently the spiritual part of man is circumstanced a slight inspection of the table will instantly display. So far from the perfectly pure, simple, and immutable, spirit being in any manner controlled by matter, on the contrary, it sets all its boasted powers at nought, defying rack and torture, either to injure or approach its purity. What, then, is

man.

in man which defies all nature ? It cannot be a part of nature, or it would be subject to nature's laws. Consequently, it must be something quite distinct from nature, and have a totally different manner of subsistence. Neither does it manifest itself to the external senses by its extension or succession; therefore, it cannot be an object of SENSE. And yet that all-paramount and all-surpassing power needs no assistance from matter to indicate its existence. This power, then, can be no production of earth, but must at this very moment be an inhabitant of that celestial abode of eternal spirits — heaven. This power manifests itself by Principles alone, which are invisible and impalpable to SENSE, and are the production of Reason. Now, it is notorious to the whole world, that Rational Beings alone are endowed with the power of acting from the mere representation of laws, that is, from principles, which are wholly and entirely free from all the necessity which governs matter; and that all Inferior Beings have their motions regulated by a determinate and necessary instinct. That part of man, the soul, which is wholly free from the restricting conditions of Sense, TIME, and SPACE, cannot possibly inhabit the blue field in our Diagram, which is destined only for the reception of matter, to the exclusion of spirit; it has, therefore, assigned to it, for its sole and perfectly pure residence, the unlimited and infinite field of “ETERNITY,” which is represented by the endless display of interminable yellow rays. But, on the one hand, when the sensations produced in one individual are communicated to another, by the action of matter upon matter, and the result is agreed to be denominated the WORD OF Man: when, on the other hand, sentiment, which is the production of Reason, is communicated to the Reason of another person, surely this result

that power

may, nay, must, by way of eminence, be designated by the sublime appellation — the WORD OF GOD. For how can we form a more adequate idea of the words to be uttered by a Deity than by tracing, through the medium of syllogism, the communion which one spirit holds with another? What, however, is more gratifying, and enforces our argument to the very centre of certainty, is the total impossibility of Sense to infringe upon the territory of Reason, or in any way impugn its conclusions. Thus, then, we have shown that Reason has the power both from its purity and spirituality to hold for ever its supremacy over SENSE : and it is only when the carnal inclinations are permitted to

exert their influence beyond their proper and rational limits that any struggle for victory can arise. But the victory of the good principle over the bad is the most decided proof that the Religion of Christ has taken deep root in the heart, and that the individual, as to principle, is wholly under the influence of VIRTUE.

A tabular view of this statement may greatly tend to facilitate the comprehension of the whole argument, which, in its simple elements, would appear thus :

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Thus we perceive that the “DoctRINE” preached by Christ is of a perfectly pure and spiritual nature; is not material, and cannot address the senses: it is, therefore, a proper object of adoration for man, being the evident emanation of a Divinity, and conveying to man the commandments of the “ SUPREME REASON."

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