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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

may,

,nay, must, by way of eminence, be designated by the sublime appellation — the Word of God. For

WORD OF 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

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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." Now, then, have we, indeed, the distinct territories well marked out, for the display of motives and actions. That motives, however, should be evident to Sense, and exhibited in the blue field of our Diagram, is quite impossible, for then they would be of a material nature, which they are not. There is, then, no alternative but that they must be of a spiritual nature, and at the present instant inmates of the celestial kingdom of divine light. How, then, can man take cognizance of these ethereal scintillations ? He certainly cannot; the utmost stretch of his limited wisdom is to observe the action of matter upon matter, and to communicate and record the result — which constitutes the proper “ History” of mundane affairs, while the ministering angel, ever-vigilant, and watching the purity of the motives, from those that raise and depress empires in our material world, down to the most unobserved and unobtrusive motives in the inmost recesses of the heart, such as those which prompt the cherishing assistance secretly afforded to the necessitous, and the dire vengeance levelled against an offending foe — faithfully records these motives, as the earthly historian records the action, and sometimes ventures, with his contracted insight, to guess the motive.

It is evident, therefore, that motives can only occur in our yellow sphere, and never be inhabitants of the denser blue. So, then, is man for ever shut out from deciding on the motives of his fellow-creatures, and left only with the distinguishing privilege of noting, and, according to mundane wisdom, deciding on, the utility of the action. Man, with his double nature, is a member of both hemispheres, and, while his body is subject to human legislation, which decides merely according to the utility of the action, as far as regards his earthly welfare, his soul is subject to the purity of Divine legislation. In the former case, man rewards or punishes man according to the WORD OF MAN, always in reference to the utility or injury of the action with relation to mundane affairs. In the latter, where the soul communes with its Maker, which is wholly beyond the ken of humanity, it is judged only in relation to the purity of the motive, which alone entitles it to its station among the blessed, and can only be ascertained by the Word of God! The silent converse that man holds with his Maker is well expressed by the term sentiment, and may be called a moral discourse. But, when the action of matter upon matter, which produces sensation in man — such as

being forcibly struck with a sledge-hammer—is related

by him to his fellow-man, this is surely a physical dis

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REAson is the faculty of the soul, which separates man from all the other beings of nature; nay, it actually carries us into the regions of ETERNITY, thus lifting us out of nature. It acts quite independently of the laws of matter, and by this freedom it originates the MORAL Law, and shows man what he ought to do, to make himself acceptable in the sight of the Lord. Accordingly, it is the only power that shows the distinction between good and evil; and, by its invisible string of syllogisms, is the only criterion by which we can decide between truth and falsehood, and thus ultimately arrive at the most complete of all certainty, Conviction, which St. Paul calls faith, or the "evidence of things not seen.Since the Moral Law is generated by PRACTICAL REASON, and is wholly distinct from all the operations of mutter, by what means can we show our obedience to its commandments ? Certainly not by

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