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NATURE COMPREHENDS MATTER AND FORM.

be wrested from him by events; he may thus become a non-accountable being, a maniac.

Every thing in nature has MATTER and FORM; the matter of the thing is its sensible parts; the form of the thing, is its properties, or qualities, and the arrangement of the parts. The matter and the form are inseparable; they constitute objects of nature, and are inconceivable apart, a non-entity.

Material things-objects of nature, are the production of Almighty God, the Creator,-our Heavenly Father, whose kingdom (Eternity) has no end.

Objects of nature exist in the time aud space that are ever in contact or within the limits of our mind; in truth, they are within the sentient portion of mind, the recipients of our sense, which hold our SENSIBLE OBJECTS, and we cannot distinguish or separate them from the actual knowledge we obtain by examination and inspection.

Thus we find the groundwork of actual knowledge to be the matter of things-technically sensations,—the sensible parts, from which the judgments of the understanding produce the intelligible form, and properties, as accurately as circumstances permit. The accuracy depends upon correct investigation and sound judgments; thus, as the form is the produce of the mind, it is variable, until we obtain apodictical certainty of the properties and qualities of the sensations received; in other words, of the material or sensible objects we are investigating, consequently which must be within the limits or recipients of our sense, present time and actual space.

I shall conclude with observing, that TIME, (succession,) is the great Recipient; all sensible objects are within it: those objects, whose parts are only continuous, and do not partake of breadth, exist in time only; and those that partake of breadth, that is, comprehend extended parts, exist both in time and in space. The first class of these objects cannot be operated upon by sight and touch, but only by hearing, tasting, and smelling; the second class, which exist both in time and space, may be operated upon by all the senses.

SPACE, (extension) the lesser Recipient, is very opposite to time. Yet things that occupy our actual space, are within our individual time, as well as those sensible objects which have no extended parts. For example, music, odour, and taste.

Ir cannot be expected that the Reader, even on a very attentive perusal of the preceding Number, should have acquired a clear insight into the natural constitution of the human mind as therein laid down; long and serious meditation being first requisite; yet he may have imbibed a clear notion of the two distinct and very opposite properties observable in human nature, the one grounded on the flesh, (body,) and the other on the reasoning Soul; the one material or sensual, the other, immaterial or spiritual; the one within the limit of time; the other in eternity. The properties of the body are equivalent to intuitions, or things within the scope of our senses; the properties of the soul become known to us by sound conclusions of reason, which lead to those necessary assumptions-that spiritual knowledge, which opens the mind to a consciousness of eternity-the kingdom of God-the abode of our immortal Soul, (the Spirit incarnate,) or DIVINITY within our human nature. This nature is a compound of Spirit and Flesh; the existence of which two constituents is made so evident, the one by our conscience, and the other by our desires and necessities, that we cannot doubt the truth of this position. Readers who have not attained this view of their human nature, should devote their minds to the study of the Moral or Spiritual Nature of Man, as depicted in the " ESSAY ON MAN," p. 69. The result will be most satisfactory.

When we become conscious of the New birth, that is, of the triumph of the Moral Spirit within us, (a reference to No. 1, p. 3, will elucidate this point;) we shall view with facility our Spiritual Nature distinct from the Animal. We should ask ourselves, WHAT IS SPIRIT? Most certainly, it is neither the flesh, nor the sensual appetites, nor the necessities of our animal nature. Spirit is nothing which is accessible to our organs of sense, nor has it a beginning in time, which every sensual object and desire has. Spirit, being an emanation from the Deity, existed in God's kingdom before the creation;-it constitutes the attributes of God,-it is the Moral Soul in human nature; in fact,—it is the Omnipotent Creator. Jesus was conscious that this "Spirit" operated within his human nature, when he said, before Abraham was, I am; meaning, by the words I am, God's Spirit" within him.

Our Spiritual Nature is made known to us by inward research through the medium of immaculate reason; the pure or infinite Ideas, (necessary assumptions,) resulting therefrom, become spiritual knowledge. I am supported in this view by the assertion of St. Paul, who states, that “ the invisible things of GOD from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead." (Rom. i. 20.) The spiritual knowledge here alluded to, can only be obtained by meditation, which draws forth sound conclusions of Reason, or necessary assumptions. For further illustration of this text, refer to the " ESSAY ON MAN," p. 39. All we know of God's moral spirit within us—of Conscience—of the spirit of truth—of the Deity—of our own Souls; indeed, all Ideas of the infinite, which neither comprehend parts in succession (age,) nor parts in extension, (space,) (therefore not within the boundary of time,) must be the fruit of the reasoning soul-a revelation from our Heavenly Father, operating through his spirit within us, (our immortal soul,) which knowledge has been elicited by the inspired, and handed down from generation to generation in records and in books, to enlighten our darkness; thus leading the human race progressively onwards to rational improvement.

When we become more accustomed to reflect on pure Christian Doctrine, as promulgated in the sacred volume, and occupy ourselves

WHAT IS CHRISTIAN DOCTRINE?

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less with the narrative of events therein recorded by the early converts to Christianity, (which draw forth the most contradictory comments,) we shall imbibe pure Christian truths, and the sound moral doctrine taught by Jesus and his Apostles, which doctrine dictates resignation, and submission to events, or to Providence; instils purity of mind, and a strong desire to perform our moral duties; and thus induces us to endeavour to fulfil the two great Commandments of Jesus, our duty to God, and our duty to our Neighbour, made evident by practical love and charity.

The spiritual truths revealed by Jesus-the Saviour-to his Apostles and Disciples, have been preserved in the New Testament as free from imperfections by translators and bookmakers as could be reasonably expected. These truths must be "spiritually discerned," and carefully sought for throughout the sacred volume; keeping in mind the admonition of St. Paul, that the "letter" killeth, but the " spirit" giveth life. The language of that period is so highly figurative, and liable to so many different interpretations, (see No. 4, pp. 62, &c.,) that we must make ample allowance for the metaphorical style of that day, and for the unbounded belief of the early converts at the dawn of the Sacred Science when enthusiasm misled the judgment. St. Paul feared some unsound doctrine might have been taught in his day, by his charge to Timothy, "I besought thee to charge some not to teach other doctrines, neither give heed to fables and endless genealogies, but refuse profane and old wives' fables, and exercise thyself rather unto godliness." (I. Tim. i. 3 and 4, iv. 7.) To Titus he said, "Rebuke them sharply, that they may be sound in faith, not giving heed to Jewish fables and commandments of men, that turn from the truth. Avoid foolish questions, and genealogies, and contentions, and strivings about the Law; for they are unprofitable and vain." (Titus i. 13 and 14, iii. 9.)

The pure CHRISTIAN DOCTRINE Comprehended in these revealed truths, must be rationally viewed, and systematically adjusted on scientific principles, before the Sacred Science can be developed. When that great desideratum is made manifest in an universal creed, it will so enlighten mankind in Christian Doctrine, that heresy and schism will disappear. It will exhibit to mental view our intimate

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THE KINGDOM OF GOD WITHIN US!

connexion with our Heavenly Father, and point out the road to salvation through the paths of Christian love and charity; and in seasons of moral weakness and worldly sufferings, it will disclose that spiritual Sanctuary-the "KINGDOM OF GOD"-which Jesus assured the people was within them;" and which must be interpreted to be "the divinity within human nature.” From this source we must draw forth moral motives to action; in other words, our spiritual monitor, CONSCIENCE, will teach us, that pure and virtuous conduct in this sublunary sphere, is the antidote to worldly misery, penury, and unmerited afflictions, and that it is the leading star to salvation, and to a happy hereafter. (See No. 5, p. 79.)

St. Paul says to the Corinthians, "Though I be free, yet I have made myself servant unto all, that I might gain the more, (he conformed to their prejudices;) to the Jews I became a Jew, that I might gain the Jews, (which his Epistle to the Hebrews bears out, for none but Jews could comprehend it.) To those without Law, (not under the Law of Moses,) I became as without Law, that I might gain them. (Yet St. Paul was conscious of the law of God within him.) I am all things to all men, that I might by those means save some," (induce some to become converts.) (I Cor. ix. 19 to 22.)

St. Paul addressed his Epistles to the understanding of the different congregations, each being prejudiced by education and religious habits and customs; very judiciously suiting his style and language to their capacities. He says, "I had rather speak five words intelligibly, than ten thousand in an unknown tongue," (meaning unintelligibly,) and we accordingly find that, when addressing the Greeks and Romans, who were not under the law of Moses, his language was very opposite to that addressed to the Hebrews. We must, therefore, make great allowances for the "letter" or diction, when it seems to oppose the

spirit" of the pure Christian Doctrine. It is safer to doubt our interpretation of the " letter," when it opposes the sublimity and consistency of the doctrine, than to confound and mystify the "spirit," with the view of reconciling incongruities.

I have observed in the Preface, (p. ii.) that I will not cavil about the history of events recorded in the New Testament. History draws but an outline of passing events; it is the vehicle only, in connexion