carried to the infinite by SPECULATIVE REASON, are totally devoid of meaning, unless they are applied strictly to the Sensations received by SENSE. This procedure generalizes nature, and enables us to arrange it under various classes, with a view to produce the utmost consistency and unity in all our knowledge.

Here ends the office of SPECULATIVE REASON.

On the other hand, the most striking difference in the operation of the six laws of this self-same faculty, REASON, will be apparent. It may be recollected that we put the question - Are we justified in conversing about SPIRITS - things that elude SENSE, and consequently can never become objects of our knowledge ! What right have we to assume the existence, immortality, and consequent infinity, of our own Soul!· the existence of its Creator, who is at once its Preserver, its Governor, and Judge!—what right have we to assume the existence of departed spirits, who, from their infinite nature, constitute angels! — and, finally, of an entire world of Spirits, governed not by natural but by Moral Laws in fact, a in fact, a Kingdom of God,

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according to the "Divine Revelation" made by the

command of God through his Son, Jesus Christ! Is

this illusion, or is it truth? If we are not justified in this spiritual procedure, it must be gross folly to pursue it. But we are justified. We are constrained to do this, not of our own accord, but whether we will or not. The very impossibility to do the contrary is the best refutation to objectors. Let those who are in possession of this great gift of God - REASON-deny the fact if they can.

Now a light breaks forth that may well be too powerful for the feeble optics of finite creatures. We are both mortal and immortal, beings of SENSE and beings of REASON, creatures of Earth and angels of Heaven, at the same instant! What can be more natural, nay, absolutely indispensable, than to have laws for the BODY and laws for the SOUL! Can the laws of matter affect spirit! Can all the accumulated powers of nature, even when concentrated in the highest degree, operate on the Soul! Can all the anathemas of the Inquisition, when fulminated against the religious delinquent by the pious zeal of Christ's servants, and for the good of his church-can all the material engines invented to bruise and crush piecemeal the gross atoms of the Flesh ever wound or inflict the slightest injury on the Spirit! Did the dying Jesus on the Cross forego one

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particle of his pure spirituality and perfect morality, when visited with those marks of contempt, mocked and derided as he was by the Roman Soldiers? No! the evidence is too strong to need an observation; unless, indeed, to acknowledge, to our entire conviction, that the converse of this statement is impossible.

Since we have shown that there must be laws for the BoDy and laws for the SOUL, it is incumbent on us to point out whence these laws originate. We have seen that the laws of matter have no influence whatever on spirit; neither can the laws of spirit affect matter. In order to produce a change in matter, it must be acted upon by mattera spiritual hammer will not drive a material nail. It will be easy to show that all material objects obey the laws of SENSE; that they are both extensive and successive things; in fact, that they are INTUITIONS, that is, children of SENSE. What, let us ask, would be the external world without the FORMS of SENSE, TIME and SPACE? Could it be nature, as we apprehend it, consisting of Sensations formed into intelligent objects by the twelve laws of UnderSTANDING the Categories? No! it certainly could not; or Sensation, which is the matter of nature, must exist out of the sentient, which is both absurd and

impossible. Now, what are these twelve Categories ? Neither more nor less than the twelve highest CONCEPTIONS that can be formed by the human mind. Every Sensation of which the mind is conscious must be classed under these twelve notions, which give an intelligent form to the Sensation, and constitute it a knowable object, or an object of nature. Whatever is not comprehended under the Categories is not conceivable; thus we obtain the triad:

KNOWLEDGE OF NATURE.

Intuition+Conception + Connexion

= Material Nature.

So much for the Laws of the BODY.

Having shown that the laws of matter originate in the faculties of SENSE and UNDERSTANDING, we shall now proceed to develop the laws of Spirit from the only source left in the human mind REASON. With a view to render the very distinct nature of these laws apparent, we shall remark that their specific difference is pointedly distinct. Every object of nature, that is, every object in TIME and SPACE, is finite-has a beginning, middle, and end, with respect to TIME, and is limited in extent with regard to SPACE. All the perties of Spirit are diametrically opposed to this

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arrangement. They are all infinite, consequently, can never apply to matter as an object of nature. Since the laws of REASON are infinite in their nature, how applicable are they to the Soul, that immaterial and immortal part of man, that spiritual essence, which can never be ranked under the CATEGORIES, but, if it is to exist at all, must be secured in the human mind under the laws of REASON- the six Ideas! As the laws of matter regard the Body, and, if judiciously employed, may promote the perfection, or, in other words, the Happiness, of the Body, so the laws of Spirit, if strictly followed, will insure the salvation of the Soul, or, in other words, establish its Virtue.

We have shown that INTUITIONS, or objects of nature, are the children of SENSE and UNDERSTANDING; so that every INTUITION is meanless, until it is classed under the twelve laws of UNDERSTANDING the Categories; and it is this operation alone that enables us to determine what sort of thing is actually in contact with the senses a tree, a river, a horse, and so forth. Now, we say we know the object to be a tree. The Categories concur in giving the form to the matter received, or the Sensation; and this process is termed comprehending an INTUITION under a CONCEP