The only possible argument which the immaterialist pretends to bring forward in support of the inextension and indivisibility of a thinking substance, and consequently of its immateriality—is founded on the self-consciousness of such substance.

A thinking substance is conscious of its own individual unity: it is conscious that itself is not many beings, but one. Mankind universally feel their own individual unity when each contemplates himself. Each one is certain that it is the same being that rejoiced yesterday who remembers to-day—that all past and present affections are the affections of one being, and not of many. The absolute oneness of a thinking being is supposed to be inconsistent with a plurality of parts. To avoid this supposed inconsistency the immaterialist assumes that such a substance is without parts.

Dr. Brown says "that the very notion of plurality and division is as inconsistent with the notion of self as the notions of existence and nonexistence." (Brown's Philosophy of the Human Mind. Lecture XCVI.) That by the term "plurality," he means the plurality of parts, as well as a plurality of atoms,—is very evident from the whole tenor of his reasoning. If the materialist, as Dr. Brown again says, "assert thought to be the affection of a single particle, a monade; he must remember that if what he chooses to term a single particle, be a particle or matter, it too must still admit of division; it must have a top and bottom, a right side and a left; it must, as it is demonstrable in geometry, admit of being cut in different points, by an infinite number of straight lines; and all the difficulty of the composition of thought, therefore, remains precisely as before." "If it be supposed," continues he, "so completely divested of all the qualities of matter, as not to be extended, nor consequently divisible, it is then mind which is asserted under another name, and every thing which is at all important in the controversy is conceded." (Brown's Philosophy of the Human Mind. Lecture XCVI.)

A unity of substance, consisting of parts, is supposed by Dr. Brown and other immaterialists to be, not only relatively, but absolutely absurd. But this supposed absurdity is only imaginary, and is founded wholly on supposition and false reasoning, and not on our self-consciousness. Self-consciousness teaches us the unity of self, but it does not teach us that a unity of self is inconsistent with a plurality of parts, and consequently inextended.

The absolute oneness or unity of a thinking being can, by no means, be denied. Every man in all the world,—the savage as well as the philosopher,—is conscious that what he calls himself is not many but one; but no man is conscious that the thinking substance called self does not consist of a plurality of parts—no one is conscious that self is inextended. Indeed, in the very notion of unity is involved the notion of a plurality of parts. In abstract numbers themselves a unit consists of an unlimited number of fractional parts. A unit of time is composed of innumerable parts called moments. A unit of space embraces a countless number of fractional spaces. A unit of substance is composed of an immense number of fractional parts. Without a plurality of parts we can form no notion whatsoever of unity. If consciousness, therefore, teaches us of the unity of self, it must teach us of a unity consisting of parts; otherwise it teaches us nothing. The unity of the thinking being, then, proves to a demonstration that it consists of parts, and consequently must be extended.

The term unity when applied to time, space, or substance, is entirely indefinite as to quantity. Any quantity, either great or small, may be assumed as a unit. In a multitude of human beings a man; in a bodily organ a molecule of any compounded substance which enters into its composition; and, in a molecule, an atom may be assumed as the unit. In an atom there is an indefinite number of parts, either of which may be chosen as a unit. But when we descend the scale still farther, and speak of that which has no parts, we can form no possible conception of a unit of inextension. The term nothing, instead of unity, is the only applicable term for that which is inextended. To think of unity in reference to external things, we think of something that has parts; so likewise to feel the unity of the mind is to feel that it has parts.

If the unity or oneness of the mind is any evidence in favor of its being inextended and without parts, the unity or oneness of all other substances is equal evidence of their inextension. All the atoms of every substance in the immensity of space, when considered separately and apart, are units, that is each atom is not many substances, but one. Therefore, if the unity of substance necessarily implies the inextension of substance, every atom in the universe must be inextended and without parts, and consequently immaterial.

If it be said that the universe contains no substances that can be called units, but that each atom is a plurality of substances, this would not obviate the difficulty in the least; it would only be adding absurdity to absurdity; for a plurality to exist without the possibility of a unity's existing, is inconceivable nonsense. A plural number, without a singular, or many substances to co-exist without the possibility of the existence of any single one, is as grossly absurd as immaterialism itself. Hence unity implies parts as much as plurality. Therefore, wherever a unity or plurality of substance exists, there matter exists, with all its essential characteristics.

No doubt but that the immaterialist absurdity was invented principally to combat the gross errors which have been embraced by some materialists, both of ancient and modern times. The great majority of materialists have contended that thought and feeling are the results of organization, beginning and ceasing with it. Hobbes, Spinosa, Priestley, Darwin, and numerous other individuals, have strenuously advocated this inconsistency. They have asserted that particles of matter have no susceptibilities of thought and feeling when unorganized, but as soon as they were brought together into a certain system, the result of such union is thought and feeling. Dr. Brown, in combating this vague conjecture, has clearly shown that a system of particles can have no properties as a whole which it does not possess in its individual parts; and, consequently, that a thought, or a joy, or a fear, or any other affections of the mind, cannot possibly be the affections resulting from a plurality, but in all cases must be the affections or feelings of every part of a substance. We most cordially believe with Dr. Brown, that a system of particles cannot possibly possess a property which the individuals composing the system do not possess. Had this great philosopher and metaphysician stopped here, his reasoning would have been amply sufficient to have overthrown the errors of Priestly, Darwin, and others who have supposed thought to begin and end with organization. But by supposing an individual unity to be inconsistent with extension and parts, he has advocated an absurdity still more glaring than the one which a part of his reasoning has so successfully overthrown.

There is another gross error of a very different nature from the one advocated by Priestley and his followers, which Dr. Brown also very clearly exposes. This error consists in assuming thought, hope, fear, joy, sorrow, desire, and all other affections to be little particles of matter. We are not aware, however, that there was ever a human being so void of common sense as to advocate this palpable inconsistency. It is very evident that this error is not necessarily incorporated with that absurd notion which supposes thought and other affections to be a property of an organized system of particles, but not a property of each individual particle. The two errors are widely different: the one supposes a thought or feeling to be a property, not of a single particle, but of a collection of particles; the other supposes a thought or feeling to be a little particle of matter itself, and not a property of either a particle or collection of particles. The former error has had numerous advocates in such men as Priestley, Darwin, &c.; but the latter, so far as we are aware, has had no advocates. Dr. Brown, however, has attacked not only the former, but the latter error, as though it really had an existence in some popular theory.

If thought be little particles of matter, Dr. Brown justly argues, "that it will be not more absurd to talk of the twentieth part of an affirmation, or the quarter of a hope, of the top of a remembrance, and the north and east corners of a comparison, than of the twentieth part of a pound, or of the different points of the compass in reference to any part of the globe of which we may be speaking." We agree with him most perfectly in saying, "that with every effort of attention which we can give to our mental analysis, we are as incapable of forming any conception of what is meant by the quarter of a doubt, or the half of a belief, as of forming to ourselves an image of a circle without a central point, or of a square without a single angle."

Dr. Brown also endeavours to bring this mode of reasoning to bear against the absurdity which supposes thought to be a quality of a collection of particles arranged in the form of an organ, but not a quality of single particles. But it is evident that the arguments which entirely demolish one error, leave the other entirely untouched. The weakness of Dr. Brown's argument, when wrongfully applied against the last-named error, will more fully appear by reference to his own words which read as follows:—

"Even though it were admitted, however, in opposition to one of the clearest truths in science, that an organ is something more than a mere name for the separate and independent bodies which it denotes, and that our various feelings are states of the sensorial organ, it must still be allowed that, if two hundred particles existing in a certain state form a doubt, the division of these into two equal aggregates of the particles, as they exist in this state at the moment of that particular feeling, would form halves of a doubt; that all the truths of arithmetic would be predicable of each separate thought, if it were a state of a number of particles."

By a little reflection it will be seen that Dr. Brown's inference is entirely unfounded. "If two hundred particles existing in a certain state form a doubt," it does not necessarily follow that "the division of these into two equal aggregates of the particles," would form halves of a doubt. If two hundred pounds weight attached to a certain machine will produce a result called motion, it does not necessarily follow that one hundred pounds will produce a result called half of a motion. If exactly two hundred particles organized in a certain form, were requisite to produce a certain thought, then it is evident that to alter in the least either the number or organization would be a complete destruction of that particular thought, instead of forming fractions of it. This is what Priestley and his followers assert. They say that thought begins and ends with the organization, and that the single individuals entering into the system, form no thought nor fractions of a thought. This absurdity, therefore, remains untouched by this argument of Dr. Brown. It is effectually demolished, however, by another species of argument, used by him to which we have already referred. He has proved Priestley's theory to be false, not by supposing that the fractions of a doubt could be made to result from it, but by clearly showing that an organ is only a name for a collection of many substances, which cannot possibly possess any property as a whole, which the individuals do not possess when existing singly. He has also proved the theory which asserts that a thought or a feeling is a little particle of matter, to be false, because it involves the absurdity of fractional thoughts, hopes, fears, &c.

But there is one more theory which we venture to propose, that we believe to be impregnable, which no philosopher or metaphysician ever has or ever can refute. This theory may be stated as follows:—

A thought, hope, fear, joy, or any other feeling is not a little particle of matter, nor the result or quality of a collection of particles, called an organ or a system or organs, but it is the state or affection of a single individual substance, having extension and parts, and all the essential characteristics belonging to all other matter.

There is no absurdity in speaking of the half, or of a quarter, or of any other fractional part of this substance, but there would be a great absurdity in speaking of the fractional parts of its mere states or affections. The half or a thousandth part of a thinking substance is as reasonable as the half or a thousandth part of an attracting substance; but the top or bottom of a thought would be as absurd as the top or bottom of attraction. The north or east side of a substance which remembers, is just as correct as the north or east corners of a substance which possesses a chemical affinity; but the north side of a remembrance would be as inconsistent as the north side of a chemical affinity. Hence, none of the arguments which are so successfully brought to bear against the other two theories, will in the least affect this. It is invulnerable in every point at which it may be assailed.

Every conceivable part of this substance, however minute, possesses the same property as the whole. A thought, or any other state of feeling is, therefore, perceived by every possible part of which a whole consists. A unity of substance, as we have already had occasion to remark, consists of an immense number of fractional parts. These, in order to constitute unity, must be so closely connected with, and related to each other, that whatever state or affection one may happen to be in, all the rest must immediately be notified of the same. If one part be affected with pain, every other part most be conscious of it. If one part rejoices, hopes, or fears, the whole must, by sympathy, rejoice, hope, or fear in the same manner. But if one part could suffer, while another part was unconscious of such suffering; or if the affection of one part had no tendency to affect another, then the individual unity would be destroyed, and the substance would be as many distinct, thinking, feeling beings as there were parts unconscious of the affections of the others.

It is not necessary that a thinking substance should be limited to magnitudes or quantities that are exceedingly minute in order to constitute a unity. Large amounts of substance are as consistent with unity as small ones. But in all cases, whether the quantity be large or small, it is necessary that the parts should bear that relation to each other, that when one is affected every other should be affected also; otherwise, it could not be a unity. The feeling or thinking substance of an elephant or whale is as much an individual unity as the feeling substance or spirit of a gnat or animalculÆ, though the magnitude of the former far exceeds that of the latter. It is the peculiar organization or relation of parts in such a manner as to be all conscious of each other's affection which constitutes the unity, without any regard to the size or amount of substance organized. When the several parts are so organized as to think, remember, hate, love, and feel alike, under the different circumstances to which the organization may be exposed, the whole is one individual unity or being.

If the mind or spirit be of the same magnitude as the body, then the impressions received through the various organs of a human body would only have to be transferred to the distance of about five feet, in order that every part of the mind might be alike conscious of such impressions. Let the velocity be ever so rapid, time would be an essential ingredient to the transfer of these communications from part to part. If they were communicated with the velocity of sound, those parts of the mind the most distant from the one first affected, would receive the impression in the two hundredth part of a second. If the transfer were as rapid as light, the impression would be conveyed to the most distant extremities of the mind in the two hundred millionth part of a second. These inconceivably minute portions of time would be altogether imperceptible to the mind. Hence, whenever any part of the mind is affected through its sensorial organs, every other part seems to be affected in the same instant, whereas, in reality, the affection is conveyed successively from part to part, the same as sound or light is conveyed from a sounding or a luminous body.

The conveyance of internal thoughts or emotions of any kind form one part of the mind to the other, is probably equal in velocity to the transfer of the various notions gained by sensation. Therefore, in consequence of the inconceivable velocity with which all thoughts and sensations are conveyed from one extremity of the mind to another, it is impossible for one part of the mind to have a thought, sensation, or feeling of any kind which the other parts of the mind can, during any term of time that is appreciable, be ignorant of. It is for this reason that the whole of the mind thinks,—the whole of the mind loves,—the whole of the mind hates,—the whole of the mind wills, &c.

If the term of time were of any appreciable length in which thoughts and feelings are conveyed from one part of the perceptive mind to the other, then, while one part of the mind was hating an object, another part of the same mind might be loving it because of newly discovered qualities; and while a part of the mind in one foot was suffering intense pain, caused by treading upon hot iron, another part of the mind in the other foot, not having had time to receive the information, would venture also into the same danger.

Were it possible for the different parts of the mind to feel and think without being able to communicate their respective feelings to each other, then every part that thus thought and felt, would be a distinct individual, as much so as if it were separated for miles from all the rest, or, as if it were a separate organization. In this case, the whole being or mind which we before termed I, would cease its individual unity; and each part which thought and felt independently, could appropriate to itself the term I, and with the greatest propriety could apply the term YOU to every other part which thought and felt distinctly and differently from itself.

It is, therefore, because all parts of the mind seem to be affected in the same way, and apparently at the same time, that it is felt to be a single individual mind. It is this, and this only, that constitutes the unity of a thinking being, and not, as the immaterialist asserts, a something "without parts," which from its very nature could constitute neither a unity, nor a plurality, nor any thing else, but nothing.

If the human spirit be nearly the same form and magnitude as the fleshly tabernacle in which it dwells, it must be composed of an immense number of particles, each of which is susceptible of almost an infinite variety of thoughts, emotions, and feelings. Whence originated these susceptibilities? Are they the results of organization? Did each particle obtain its susceptibilities by being united with others? This would be impossible; for if a particle were entirely destitute of the capacity of thinking and feeling, no possible organization could impart to it that power. The power to think and feel, is not, nor can not be derived from any arrangement of particles. If they have not this power before organization, they can never have it afterwards. It follows then, that if ever there were a time when the particles of the human spirit existed in a disorganized state, each particle so existing, must have had all the susceptibilities of feeling and thought that it now has; and, consequently, each particle must have been a separate independent being of itself. Therefore, under such circumstances, one particle would have been no more affected with the state or condition of others, than one man is affected with the pleasures or pains of others with whom he is not associated.

How, then, it may be asked, can these separate independent beings, be so united as to form but one being, possessing the same susceptibilities as each of the individuals of which it is composed? The answer to this question may be more clearly understood by the following illustration. Let a certain number of iron filings exist in a scattered condition, widely separated from each other. It is evident that each possesses the susceptibility of magnetism. Such as are brought within the influence of a loadstone or magnet, under favourable circumstances, will exhibit all the magnetic phenomena, while others unconnected and at a distance, will remain entirely unaffected. But let all these filings be firmly united together into one bar of iron, and be exposed to the influence of a magnet or loadstone, and they will then be affected alike. Those which were before the union distinct individual particles, exhibiting at the same time different susceptibilities and qualities, according to the different circumstances in which they were placed,—are, by their union, consolidated into one mass. In this condition, if one part be magnetized, the whole will be magnetized; if one part be moved, the whole will be moved. Therefore the particles in this bar, though distinct parts of the same substance, can no longer be considered distinct individuals, because they are no longer affected differently, but alike. So it is with the human spirit: its particles previous to the organization, are, as above stated, separate and distinct beings, and the affections of each are entirely independent of the state of the others. But when organized into a person, all particles must from henceforth be subject to the same influences; and though they are distinct parts of the same substance, yet they are one in all their thoughts and feelings; and it is this which constitutes individuality in all intelligent organizations.

If a bar of iron, weighing one pound, had the power of expressing its different qualities, it could with the greatest propriety say, I am heavy—I am magnetized—I move. The term I would represent the whole bar, consisting of an infinite number of parts,—all affected precisely in the same moment and in the same manner. Now no one would for a moment suppose the pound of iron to be immaterial and without parts, because the term I was representative of a single individual bar. So likewise in the expressions, I think,—I feel,—I remember; the term I is a representative of the whole being, every part of which thinks, feels, and remembers in the same moment and in the same manner.

The arguments which Dr. Brown has used (Brown's Philosophy of the Human Mind. Lecture XCVI.) against the materiality of the mind, would apply with the same force against the materiality of iron or any other substance; for if thought or feeling prove the unity and inextension of mind,—weight, magnetism, or motion will, with as much reason, prove the unity and inextension of iron.

Mr. Taylder has asserted that "The Materialism of the Mormons is not only unscriptural, but anti-scriptural." (Taylder against Materialism, page 21.)

1.—He undertakes to show that it is unscriptural, by asserting that it is "in opposition to the spirituality of the Divinity." (Taylder against Materialism, page 22.)

We readily admit that any system which is "in opposition to the spirituality of the Divinity," is not only unscriptural but dangerously false. That the Spirits of the Father and the Son, as well as the Holy Spirit, consist of a substance purely spiritual, can by no means be denied by any believer in the sacred scriptures. It is a doctrine firmly believed by us and all the Latter-day Saints. It is a doctrine most definitely expressed and advocated in our pamphlet on the Kingdom of God, and that, too, on the very page from which Mr. Taylder makes copious extracts. It is there that we have definitely spoken of "the SPIRITS of the Father and Son:" it is there that we speak of the Holy SPIRIT: it there that we have expressly said that "God is a SPIRIT." And yet in the face of all these declarations Mr. Taylder has had the hardihood to say that our theory is "in opposition to the spirituality of the Divinity." Instead of this, it is the material theory alone that establishes the very existence, of Spirit. Take away the materiality of Spirit, and you at once destroy its very existence, as we have abundantly shown in the foregoing pages.

The immaterialists have aimed a deadly blow at the foundation of all spiritual existence, by denying it extension and parts. We, in opposition to this unphilosophic, unscriptural, and atheistical doctrine, have most clearly expressed our belief in a real tangible substance called Spirit, which has extension and parts, like all other matter.

"In the case of the angels' visit to Abraham, and of their partaking of food, who," inquiries Mr. Taylder, "would conclude they must have fleshy bodies?" (Taylder against Materialism, page 24.) We answer that a "fleshly body" and a spiritual body are entirely different things. One is a body of material flesh; the other is a body of material spirit—they are entirely different kinds of matter, as much so as iron and oxygen. Jesus says, "God is a Spirit;" and again he says, "a Spirit hath not flesh and bones." From these sayings of Jesus, we can see that spiritual matter and fleshy or bony matter are distinct substances. These passages are sometimes quoted as a supposed proof of immateriality. But everyone knows that there are millions of substances that are not flesh and bones. A house, a stone, or a tree, "hath not flesh and bones," any more than a spirit; shall we therefore say that all these substances are immaterial? If a spirit must be immaterial because it hath not flesh and bones, then every substance in the universe, except flesh and bones, must be immaterial.

Mr. Taylder supposes that the persons who appeared to Abraham, and ate, and walked, and conversed with him, were only "bodily forms," "assumed in mercy to man." But, we ask, how does our author know but what these bodily forms were the real, true, substantial forms of these beings, instead of assumed ones? He seems to think that "it might be assumed, with equal propriety, that the Divine Being is 'a rock,' 'a fortress,' 'a tower,' 'a shield,' 'a buckler,' because he is so styled in the bible." But did he ever appear in the form of a "rock," or "a fortress," to any person anciently? Did he ever appear to Abraham, to Jacob, to Moses, to the Seventy Elders of Israel, to Micaiah, to Isaiah, or to the Jewish nation, when he walked among them, in the flesh, as a tower, a shield, or a buckler? No: he appeared to them all as a person. If the three persons whom Abraham saw had appeared like a shield, or any other inanimate thing, they would not have been called men. It was because they resembled the human species that they were thus called.

Mr. Taylder says, "this scheme contradicts itself; for if Christ were possessed of a body of flesh and blood, how could he become incarnate? The Mormons believe," continues he, "in the incarnation, but this contradicts it. Their doctrine implies that he had a body before he was incarnate, or he had a body before he had a body, or he had a body and had not a body at the same time." (Taylder's Tract, page 26.)

This author must be very ignorant of our doctrine if he supposes that we think that Christ had "a body of flesh and blood" before his incarnation. Christ, before his incarnation, was a spiritual body, and not a body of flesh and bones. It was the body of his spirit and not a fleshly body that was with the Father in the beginning, when God said, "let us make man in our likeness and in our image." Whenever he appeared before he dwelt in flesh, it was the pure spiritual matter only that was seen. The spiritual body of Christ has hands, face, feet, and all other members, the same as his body of flesh and bones. The spiritual bodies of all men were in the likeness of the spiritual body of Christ when they were first created.

That spiritual bodies are capable of condensation, is evident from the fact of their occupying the small bodies of infants. The spirits of just men, who have departed from the fleshly tabernacle, have been seen by the inspired writers; and from their description of them, we should not only judge them to be of the same form, but likewise of about the same size as man in this life. These departed spirits, then, which are about the same magnitude as men in the flesh, once occupied infant bodies. There are only two methods by which to account for their increase in magnitude; one is by an additional quantity of spiritual matter, being gradually and continually incorporated in the spiritual body, by which its magnitude is increased in the same way and in the same proportion as the fleshly body is increased. And the other is by its elasticity or expansive properties by which it increases in size, as the tabernacle of flesh and bones increases, until it attains to its natural magnitude, or until its expansive and cohesive properties balance each other, or are in a state of equilibrium.

The latter method seems to be in accordance with scripture. The spiritual body of Christ, when seen previous to his incarnation, is not represented as an infant in stature, but as a man, and consequently his spirit must have been of the size of a man. Therefore, when he came and dwelt in the infant tabernacle of flesh, born of a virgin, his spirit must have been greatly condensed; and did not completely regain its former magnitude until the fleshly tabernacle had attained its full growth.

As a further evidence of the condensation of spiritual matter, we read of seven devils beings cast out of Mary Magdalene, and of a legion of others inhabiting one man, and which, after being cast out, entered a large herd of swine. Now these devils were once angels who kept not their first estate. Those angels who kept their first estate, that have been seen, appear about the size and of the form of men, insomuch that they are frequently called men in the scriptures: and it is reasonable to suppose that those angels who fell did not, to any great extent, alter their size and form. Therefore, they must have been very much condensed and crowded when a legion of them entered one body.

That the different particles of a spirit are not all in actual contact is very evident from the fact that a spiritual body can alter its dimensions by condensation or expansion. It is also evident from the fact of its entering into union with flesh and bones, and also withdrawing itself at death. If the particles were in contact, and inseparably connected, there would be no possibility of getting in and out of a fleshly body, unless by entirely dissolving its parts. But, as it is, each refined particle of the spirit can, like heat or electricity, pass between the fleshly particles; and thus the whole body of spiritual particles can liberate themselves; and by their own self-moving powers and free will, can still preserve and maintain their own organization. Here is manifested the great superiority of spiritual matter to all other matter; each particle has the power of self-motion. The whole mass of particles have power to preserve themselves in an organized form as long as they please. Should they, by any contingency, be disarranged, as in passing in or out of a body, they can with the greatest ease, resume their former position, and maintain their bodily organization either in or out of a fleshly tabernacle.

Mr. Taylder, in speaking of the seven devils which possessed Mary Magdalene, says, if they were material they must have "condensed themselves into a very small space." He then remarks, "No doubt the reader questions the possibility of any sane person, first embracing and then calmly propagating such errors. (Taylder's Tract, page 28.) But we calmly ask Mr. Taylder, which would be the most reasonable and philosophic,—to believe that seven substances could all occupy the same space at the same time, or to believe, as we do, in the condensation of substance? The former is an admitted absurdity, but the latter is something that is constantly taking place in a great variety of substances. None could believe the former, unless his mental vision was obscured and his eyes blinded by the absurd insane notions of priestcraft and false tradition; but any man of sound sense, who dares think for himself, could believe the latter, because it does not involve an absurdity.

"The Holy Ghost descended in a bodily shape like a dove" upon the Saviour, and like "as cloven tongues of fire" on the apostles. "How can a dove," inquires Mr. Taylder, "extend through all space and intermingle with all the matter?" "It is (he asserts) a clear impossibility." We readily admit that a dove or a cloven tongue of fire cannot be omnipresent. It is, as Mr. Taylder says, "a clear impossibility." And it is likewise just as impossible for a person to be everywhere present, as it is for a dove. Why should our author suppose it possible for a person to be everywhere present, when he admits that a dove could not be in such a condition? The "cloven tongues of fire" that appeared unto the disciples on the day of pentecost, were only parts of that all-wise substance which extends through space. The cloven tongue of fire which rested upon one man, was not the same that rested upon all the others; hence there was a plurality of them that appeared. The prophet Joel informs us, that in the last days the Spirit shall be poured out upon all flesh. No two persons can receive the same identical particles of this Spirit at the same instant; a part therefore of the Holy Spirit will rest upon one man, and another part will rest upon another. If the Spirit rests upon all flesh at the same time, then there will be as many parts of the Spirit as there are distinct individuals in whom it dwells. No one of these parts of the Spirit can be everywhere present any more than a dove. Each part can occupy only one place at a time. If the whole be infinite in quantity, it can extend through infinite space; if it be finite in quantity, it can only occupy finite space.

That different parts of this spirit can assume different shapes, is evident from its appearing as a dove at one time, and as cloven tongues of fire at another. It is also evident from the fact of the Saviour's speaking of the Holy Spirit as a personage. "Howbeit, when he the Spirit of truth, is come, HE will guide you into all truth; for HE shall not speak of himself, but whatsoever HE shall hear, that shall HE speak: and HE will shew you things to come." (John, xvi., 13.) There is no more inconsistency in one part of the Holy Spirit existing in the form of a person, than there is in another part existing in the form of a dove, and several other parts existing in the form of cloven tongues of fire.

That the all-powerful matter called the Holy Spirit is very widely diffused, is evident from the fact that the time will come when it will be poured out upon all flesh. It is very certain that the Psalmist had some idea of the immense quantities of this substance, and of its extensive diffusion, when he exclaims, "Whither shall I go from thy Spirit?" &c. The Spirit of God moved upon the face of the deep, and by his Spirit the heavens were garnished. When we speak of the Spirit of God, extending through all space, we do not mean that it absolutely fills every minute portion of space, for if this were the case, there would be no room for any other matter. A substance, to absolutely fill all space, would be an infinite solid, without pores and immovable in all its parts; therefore, the Spirit exists in different parts of space in greater or less degrees of density, like heat, light, or electricity. It is this glorious and all-powerful substance that governs and controls all other substances by its actual presence, producing all the phenomena ascribed to the laws of nature; in it we exist, we live, we move, and by it we receive wisdom and knowledge, and are guided into truth in proportion as we permit it to dwell within us and receive its heavenly teachings.

2.—"The next consideration," says our author, "is their denial of the infinity, perfection, and omnipresence of the Godhead." (Taylder's Tract, page 31.) Under this head he quotes many passages of scripture to show that the presence of God fills heaven and earth, and that the heaven of heavens cannot contain him. All these things we freely admit. The Holy Spirit is called God in the scriptures, as well as the Father and Son. This, we presume, Mr. Taylder will admit. It is God, the Holy Spirit, then, that is everywhere, substantially and virtually. The Holy Spirit is infinitely perfect and wise, one in substance, but one in wisdom, power, glory, and goodness. Jesus prayed that all his disciples might be made one, as he and his Father are one. If Jesus and the Father are one person, then all the disciples must, according to the prayer of Jesus, lose their individual identity and become one person: this would be perfect nonsense. Therefore, Jesus and the Father are two persons or two substances, the same in kind but not the same in identity—in the same sense that his disciples are different persons: and, consequently, distinct substances. His disciples are to be made one with him, and with each other, the same as Jesus and the Father are one; that is, they are to be one in wisdom, power, and glory, but not in person and substance. The substance of the Father, Son, and Holy Ghost are three distinct substances, as much as the substance of three men are distinct.

These three substances act in concert in the same way that all the innumerable millions of his disciples, after they are glorified, will act in concert. The disciples will then be like him. Their glorified bodies will be similar to that of Christ's but not the same as Christ's: they will all maintain their separate individualities, like the Father and Son. The one-ness of the Godhead may be in some measure illustrated by two gallons of pure water, existing in separate vessels, representing the Father and Son, and an ocean of pure water, representing the Holy Spirit. No one would say of these three portions of water that they were identically the same. Every portion would be a separate substance of itself, but yet the separate portions would be one in kind—one in quality, but three in separate distinct identities. So it is with the Godhead so far as the spiritual matter is concerned. There is the same power, wisdom, glory, and goodness in every part, and yet every part has its own work to perform, which accords in the most perfect harmony with the mind and will of every other part.

Each atom of the Holy Spirit is intelligent, and like all other matter has solidity, form, and size. It is because each acts in the most perfect unison with all the rest that the whole is considered one Holy Spirit. All these innumerable atoms are considered one Holy Spirit in the same sense that the Father, Son, and Holy Spirit are considered one God. The immense number of atoms, though each is all-wise and all-powerful, is, by virtue of their perfect concord and agreement, but one Holy Spirit, the same as the intelligent particles of a man's spirit are, by their peculiar union, but one human spirit. Their unity or oneness does not consist in that inexplicable, incomprehensible, imaginary something without extension or parts, as taught in the first of the "Thirty-nine Articles," but it consists in a unity or oneness of wisdom, power, and glory, each part performing its own splendid works and operations in union with the mind and will of every other part. No one part can perform any work but what is the mind of the whole. Therefore, in this sense it is the same mind—the same will—the same wisdom that pervades the whole.

Mr. Taylder, in order to establish his views of a god without parts, quotes from the theological works of a very celebrated writer on the omnipresence of God, which reads as follows:—

"The essential presence is without any division of himself. I fill heaven and earth, not part in heaven and part in earth: I fill one as well as the other. One part of his essence is not in one place, and another part of his essence in another place; he would then be changeable, for that part of his essence which was now in this place he might alter to another, and place that part of his essence which were in another place to this; but he is undivided everywhere. It is impossible that one part of his essence can be separated from another: for he is not a body, to have one part separable from another. The light of the sun cannot be cut into parts; it cannot be shut into any place, and kept there; it is entire in every place: shall not God, who gives the light that power, be much more present himself? Whatsoever hath parts is finite, but God is infinite; therefore, hath no parts of his essence. Besides, if there were such a division of his being, he would not be the most simple and uncompounded being, but would be made up of various parts; he would not be a spirit, for parts are evidences of composition, and it could not be said that God is here or there, but only a part of God is here and a part of God is there. But he fills heaven and earth; he is as much a God in the earth beneath as he is in heaven above. 'The Lord he is God in heaven above and upon the earth beneath; there is none else.'—Deut. iv. 39. Entirely in all places, not by scraps and fragments of his essence." (Charnock on the "Omnipresence of God.")

Of all the absurdities ever imagined up by mortal man in relation to God, the above caps the climax. "One part of his essence," says Charnock, "is not in one place and another part of his essence in another place." How does he exist? According to this theologian, the whole of the essence of God entire must exist in every place. The whole of his essence, not a part, must exist in every cubic inch of space. In one cubic foot of space, according to Charnock, there would be seventeen hundred and twenty eight cubic inches, each containing the whole of the essence of God. As each cubic inch of space is susceptible of being divided into an infinite number of fractional spaces, each fractional space must contain the whole of the essence of God; hence the whole of his essence would be repeated an infinite number of times in every cubic inch. Therefore, if the whole of the essence of God constitutes God, we shall have an infinite number of gods in every cubic inch of space.

But the absurdity does not stop here. Charnock admits the omnipresence of God; he supposes his essence to fill the infinity of space. Now the whole of this infinitely extended essence must exist in the smallest fractional space that can be imagined, and must be repeated an infinite number of times in all finite spaces, in order that the whole of his essence may be in every possible space.

"It is impossible," says Charnock, "that one part of his essence can be separated from another." But, we ask, are not the different parts of space separated from each other? And if he fills all space, then his essence that is in one part of space must be separate from his essence in another part of space. If the whole of his essence occupies a cubic foot of space on the earth, and the whole of his essence occupies another cubic foot of space at the distance of the sun, how is it that these essences at this great distance are not separate from each other? But does not every school-boy know that the whole of any essence cannot be in two separate places at the same instant? And does not every one know that the whole of an essence, infinitely extended, cannot possibly exist in a finite space.

Charnock endeavours to illustrate his absurdities by referring to the rays of light. "The light of the sun," he says, "cannot be cut into parts,"—it is entire in every place." What does this great theologian mean by this? Does he mean that the light of the sun is without parts like his god? or that the whole light of the sun is in every place? Does the whole light of the sun enter our eyes or only a part of his rays? If the whole light of the sun "is entire in every place," then the intensity of his light must be equal in all places. If this be the case, philosophers must be entirely mistaken, for they say that light varies in intensity inversely as the square of the distance from the luminous body; they inform us that a body situated at twice or three times the distance of the earth from the sun will enjoy only one-fourth or one-ninth of the amount of light that we enjoy; but how could this be possible, if the whole light of the sun, instead of part, "is entire in every place?"

It takes light over eight minutes to come from the sun to the earth. Charnock says, "The light of the sun cannot be cut into parts." This is not true; for if an opaque body, one million of miles in diameter, were to be placed at any given instant half way between the earth and sun, the light of the sun would still continue to be seen for upwards of four minutes after the intervention of this body. The rays of light between the earth and the opaque body would be entirely cut off from the rays on the opposite side of the body.

It matters not whether the corpuscular or the undulatory theory of light be adopted—whether the particles of light emanate from the sun or merely vibrate; each atom is separate from every other atom, and each is only a part of the great whole. An infinite number of parts enter into the vast assemblage of luminous atoms. Light radiates from the sun in all directions, and fills the surrounding spaces by a part being in one space and a part in another, and not, like Mr. Charnock's god, the whole being repeated in every part of space. That part of the essence of light which is in one place, cannot by any possibility be in any other place at the same instant. In one sense it may be said to be one light, or the same light, because the properties are alike. Each particle is a distinct, separate essence from every other particle, but the qualities of each are alike or similar. Therefore, in this sense we may speak of the light of the sun as one light, though it possesses an infinite number of parts, the same as we speak of God being one God, though the parts of his essence are infinite in number. Mr. Charnock says, "Whatsoever hath parts is finite, but God is infinite, and, therefore, hath not parts of his essence." Space likewise is infinite, and therefore, according to this gentleman's logic, it can have no parts. Duration is infinite, and, therefore, it also must be without parts. What would a cubic inch of space be? Any man that was not insane would at once say that it is a part of space. Therefore, if an infinite space or an infinite duration can have parts, why not an infinite essence have parts?

"The Lord he is God in heaven above and upon the earth beneath; there is none else."—Deut. iv. 39. Such a passage when referring to the person of God, should be understood the same as we would understand a similar expression concerning any earthly ruler: for instance, it can be said of her Majesty, she is queen in Great Britain and also in Canada, and there is none else; that is, there is none else that is queen in these two places. This would have no reference to her person being in these two places at the same time; it only shows that she should be the only acknowledged queen in these two places. But when God says, "I fill heaven and earth," he has reference to his Holy Spirit, a part of which fills heaven, and another part fills the earth. That part which fills the earth has the same wisdom, knowledge, glory, and power as the part that fills the heaven; hence, though distinct and separate essences, their perfections and attributes are one. One wisdom—one glory—one power, pervade every part of this glorious essence. This oneness is such that the part which fills the earth will never act contrary to the will of the part which fills the heavens. The essence possesses a plurality of parts, but the wisdom possesses no divisibility of parts; it is infinite wisdom in every part. Wisdom cannot be divided into parts any more than love, hope, joy, or fear. A truth is identically the same truth whether possessed by one or a million of persons, and is not susceptible of being divided into fractions. The Holy Spirit is called "The Spirit of Truth." Though the essence that possesses this truth may be divided into an infinite number of parts, occupying an infinite number of separate spaces, yet the truth that pervades them all is ONE truth. It is the indivisibility and unity of these perfections or qualities that constitute the oneness of the Godhead.

3.—Mr. Taylder supposes my assertion that "there is no such thing as moral image," to be unscriptural, and that "it denies in some respects the moral perfections of the Godhead." (Taylder's Tract, page 33.)

We still maintain that there cannot be any such thing as moral image independently of an essence or substance to which it belongs. And this is the only sense which we intended to convey in our tract on the "KINGDOM OF GOD." Indeed, it is there expressly said, that "Morality is a property of some being or substance. A property without a substance or being to which it appertains is inconceivable. A property can never have figure, shape, or image of any kind." This is a truth admitted by all philosophers. Sir Isaac Newton in the Scholium, at the end of the "principia," in speaking of God says, "He is omnipresent, not by means of his virtue alone, but also by his substance, for virtue cannot subsist without substance." Virtue or morality cannot subsist without substance; hence it can have no image without substance. Substance alone can have an image. Such an image may have the property of virtue, or of morality, and by reason of this property may be called a virtuous image, or a moral image. It is in this sense alone that the apostle Paul applies the term image to the new man. "Ye have put on the new man, which is renewed in knowledge, after the image of him that created him." Col. iii. 10. "Ye have put on the new man, which after God is created in righteousness and true holiness." Eph. iv. 24. Now what is this new man? It is the spirit of man renewed in its properties, but not changed in its substance or essence. This substance previously to the renewal of its qualities was immoral, after the renewal it became moral or virtuous, possessing the same quality in a degree as the substance or image of the Deity. The substance of the Deity may be termed a moral substance or image, the same as the substance of gold is called a yellow substance, or yellow image, if it resembles a person. The yellowness of gold could not be an image independently of the substance, neither could the morality of the Deity be an image independently of his essence.

The spiritual substance of man was formed in the beginning after the same image as the spiritual substance of the persons of the Father and Son. Previously to the fall these spirits were all moral in their nature; by the fall the spirits of men lost their morality and virtue, but not their essence—that continued the same; by the new birth man regains his morality and virtue, while the essence remains the same; it now becomes a moral virtuous image, whereas the same substance was before immoral. Paul, in speaking of the resurrection, says, "As we have borne the image of the earthly, we shall also bear the image of the heavenly." I Cor. xv. 49.

This cannot mean a heavenly image without substance; for when man rises from the dead, he certainly will rise with flesh and bones. The immortal bodies of the saints when they rise from the grave "will be fashioned," as Paul says, "like unto the glorious body of Jesus Christ." As Jesus ascended into heaven with a body of flesh and bones, so will his saints bear the same image, having flesh and bones after "the image of the heavenly." That these glorious bodies of immortal flesh and immortal bones will be moral images, in the sense above stated, there is no doubt. But such a thing as a moral image in the sense that the immaterialists use the term, is a clear impossibility. Such an image, as we remarked in our treatise on the "KINGDOM OF GOD," never can and never will have "an existence only in the brains of modern idolaters."

4.—Mr. Taylder falsely accuses us of denying "the personality of each person in the Trinity, making each to be only a part in the Godhead." (Taylder's Tract, page 34.)

This author very well knows that the personalities in the godhead are not denied by us. It will be seen on the very pages to which he has so frequently referred, that we believe the Father and Son to be two separate distinct personages, as much so as fathers and sons of the human race; it will there be seen that we also believe the Holy spirit to be a separate distinct substance from the two substances of the Father and Son. That all may see that this author has wrongfully accused us of denying "the personality of each person in the Trinity," we make the following extract from our treatise on the "KINGDOM OF GOD."

"The Godhead consists of the Father, the Son, and the Holy Spirit. The Father is a material being. The substance of which he is composed is wholly material. It is a substance widely different in some respects from the various substances with which we are more immediately acquainted. In other respects it is precisely like all other materials. The substance of his person occupies space the same as other matter. It has solidity, length, breadth, and thickness, like all other matter. The elementary materials of his body are not susceptible of occupying, at the same time, the same identical space with other matter. The substance of his person, like other matter, cannot be in two places at the same instant. It also requires time for him to transport himself from place to place. It matters not how great the velocity of his movements, time is an essential ingredient to all motion, whether rapid or slow. It differs from other matter in the superiority of its powers, being intelligent, all-wise, and possessing the power of self-motion to a far greater extent than the coarser materials of nature. "God is a spirit." But that does not make him an immaterial being—a being that has no properties in common with matter. The expression, "an immaterial being," is a contradiction in terms. Immateriality is only another name for nothing. It is the negative of all existence. A "spirit" is as much matter as oxygen or hydrogen. It has many properties in common with all other matter. Chemists have discovered between fifty and sixty kinds of matter; and each kind has some properties in common with all other matter, and some properties peculiar to itself which the others do not inherit. Now, no chemist in classifying his substances would presume to say, this substance is material, but that one is immaterial, because it differs in some respects from the first. He would call them all material, though they in some respects differed widely. So the substance called spirit is material, though it differs in a remarkable degree from other substances. It is only the addition of another element of a more powerful nature than any yet discovered. He is not a being "without parts," as modern idolators teach; for every whole is made up of parts. The whole person of the Father consists of innumerable parts; and each part is so situated as to bear certain relations of distance to every other part. There must also be, to a certain degree, a freedom of motion among these parts, which is an essential condition to the movements of his limbs, without which he could only move as a whole.

"All the foregoing statements in relation to the person of the Father, are equally applicable to the person of the Son.

"The Holy Spirit being one part of the Godhead, is also a material substance, of the same nature and properties in many respects, as the spirits of the Father and Son. It exists in vast immeasurable quantities, in connexion with all material worlds. This is called God in the Scriptures, as well as the Father and Son. God the Father and God the Son cannot be everywhere present; indeed they cannot be even in two places at the same instant: but God the Holy Spirit is omnipresent—it extends through all space, intermingling with all other matter, yet no one atom of the Holy Spirit can be in two places at the same instant, which in all cases is an absolute impossibility. It must exist in inexhaustible quantities, which is the only possible way for any substance to be omnipresent. All the innumerable phenomena of universal nature are produced in their origin by the actual presence of this intelligent all-wise and all-powerful material substance called the Holy Spirit. It is the most active matter in the universe, producing all its operations according to fixed and definite laws enacted by itself, in conjuction with the Father and the Son. What are called the laws of nature are nothing more nor less than the fixed method by which this spiritual matter operates. Each atom of the Holy Spirit is intelligent, and like other matter has solidity, form, and size, and occupies space. Two atoms of this spirit cannot occupy the same space at the same time. In all these respects it does not differ in the least from all other matter. Its distinguishing characteristics from other matter are its almighty powers and infinite wisdom, and many other glorious attributes which other materials do not possess. If several of the atoms of this Spirit should exist united together in the form of a person, then this person of the Holy Spirit would be subject to the same necessity as the other two persons of the Godhead, that is, it could not be everywhere present. No finite number of atoms can be omnipresent. An infinite number of atoms is requisite to be everywhere in infinite space. Two persons receiving the gift of the Holy spirit, do not each receive at the same time the same identical particles, though they each receive a substance exactly similar in kind. It would be as impossible for each to receive the same identical atoms at the same instant, as it would be for two men at the same time to drink the same identical pint of water." (Kingdom of God. Part I, page 4.)

From this extract it will be perceived that the Father, Son, and Holy Spirit, are believed by us to be three distinct material substances, the same in kind, but not the same in identity. The person of the Father is a body of Spirit, consisting of parts. Mr. Taylder enquires, "What does the author mean by 'the elementary materials of his body?' Is his body a compounded substance, capable of being reduced to original and simple elements?" We answer that the elements of his body are the different parts of which it consists. The whole, being "compounded" of "elementary" parts.

The Godhead may be further illustrated by a council, consisting of three men—all possessing equal wisdom, knowledge, and truth, together with equal qualifications in every other respect. Each person would be a separate distinct person or substance from the other two, and yet the three would form but ONE council. Each alone possesses, by supposition, the same wisdom and truth that the three united or the ONE council possesses. The union of the three men in one council would not increase the knowledge or wisdom of either. Each man would be one part of the council when reference is made to his person; but the wisdom and truth of each man would be the whole wisdom and truth of the council, and not a part. If it were possible to divide truth, and other qualities of a similar nature into fractions, so that the Father should have the third part of truth, the third part of wisdom, the third part of knowledge, the third part of love, while the Son and the Holy Spirit possessed the other two-thirds of these qualities or affections, then neither of these persons could make "one God," "but only a part of a God." But because the divisibility of wisdom, truth, or love is impossible, the whole of these qualities dwell in the Father—the whole dwells in the Son—the whole is possessed by the Holy Spirit. "The Holy Spirit is one part of the Godhead" in essence; the whole of God in wisdom, truth, and other similar qualities. If a truth could become three truths, distinct from each other, by dwelling in three persons or substances, then there would be three Gods instead of one. But as it is, the Trinity is three in essence but one in truth and other similar principles. The oneness of the Godhead, as described in the Scriptures, never was intended to apply to the essence, but only to the perfections and other attributes.

If the Father possess infinite wisdom and knowledge, why, some may ask, can he not get along with his work without the assistance of the Son and Holy Spirit? We answer, the Son is necessary to reconcile fallen man to the Father: the Holy Spirit is necessary to sanctify and purify the affections of men, and also to dwell in them as a teacher of truth. Immense quantities of this substance are also necessary in order to be present in connexion with all other substances, to control and govern them according to fixed and definite laws that good order and harmony may obtain in every department of the universe. The Father and Son govern the immensity of creation, not by their own actual presence, but by the actual presence of the Spirit. The union of the three does not give any additional wisdom and knowledge to either, but by the union, they are able to carry on certain works which could not be carried on by one singly. One singly, as for instance the Father, could have power to do all things not inconsistent with his perfections and attributes, that is, he could act where he was present, but without the assistance of the Holy Spirit or some other being, he being a person, could not act where he is not present. By the union of the three, each is able to act in all places through the assistance of the others. The persons of the Father and Son can be in heaven, and yet, through the agency of the spirit, act upon the earth. An omnipresent person is impossible, but an omnipresent substance, diffused through space, is not only consistent, but reasonable. Persons through the medium of such an all-wise and all-powerful substance, can exercise Almighty power, at the same time in the most distant departments of creation. Without such a substance with which they were in union, they could not carry on the grand and powerful operations of universal nature; for no substance can act where it is not present.

Perhaps the objector may refer to matter attracting matter as a proof that it can act where it is not present. But we are bold to affirm that such a thing as attraction cannot possibly exist. For matter to draw distant matter towards itself, and consequently act where it is not present, would be as utterly impossible as it would be for a person to be in two or more places at the same time. All the phenomena of universal gravitation can be accounted for upon principles infinitely more simple and consistent, than to ascribe to matter the impossible power of acting where it is not present. The author may, at some future time, give his views with regard to the powers of nature, and the laws by which it is governed. But to enter in this work into a full development of our theory in relation to those intricate though sublime subjects, would be a digression foreign to the objects we have in view in this treatise.

No doubt many apparent objections to our views of the Godhead will arise in the minds of many who nave been traditionated in the absurd doctrines of immaterialism. Not long since a series of questions were propounded to the Latter-day Saints by the Rev. F. Austin, a Roman Catholic minister, a few of which, relating to the nature of God, we insert here together with our answers. (The whole series of questions, together with the answers, will be published in the "Millenial Star.")

Question.—"If the God of the Mormonites be like a man in figure, we must suppose the organs of the senses to have the same uses, and to be dependent on the same sources for information; his ears, in consequence, for hearing must be dependent on the transmission of sound. How, then, can he hear his people praying to him in Europe when he is in America?"

Answer.—Because the figure of two substances are alike, that is no evidence that the qualities of the two substances are alike. A wax figure may be in the shape of a man, and yet, we all know, that it has not the qualities of a man. A wise man may have the figure of a foolish man, and yet be far superior to him in the qualities of wisdom, knowledge and understanding. God may have the figure of a man, and yet have many qualities and susceptibilities which man has not got. The resemblance of figure, then, has nothing to do, as to whether other qualities shall be alike or unlike. The spiritual body of the Deity is altogether a different kind of substance from the fleshly body of man, yet they may resemble each other in figure. The substances are entirely different, therefore, though the figures should resemble each other, this is no evidence that all the qualities must be alike. The ear of the fleshly body may be affected by the vibrations of our atmosphere; the ear of a spiritual body may be affected in an entirely different manner, and yet their figures may resemble each other. The ear of the fleshly body may be affected by the vibrations of many elastic substances besides the atmosphere. Sound is conveyed through various mediums with different degrees of velocity. The ear of the spiritual body may be affected, not only by the atmosphere and other elastic mediums which affect the ear of flesh, but it also may be affected by a vast number of other more subtle and refined mediums, which may transfer sound with a velocity immensely superior to any motion with which we are acquainted. A refined medium which would convey sound with no greater velocity than that of light, would carry information from Europe to America in less than the sixtieth part of a second. But if God foreknows all things, he must have foreknown all about our prayers millions of ages before we were born, and must also have foreknown the precise time when we would pray, and the kind of spirit or feeling, and the degree of faith that would accompany each prayer; and if he knew all these things before they come to pass, he must certainly know them the moment they do come to pass; and, therefore, with a foreknowledge of all things, there would be no necessity for his receiving information of our prayers by the transmission of sound; he would know and understand our prayers the moment they were offered up, the same as he knew them and understood them in ages before they were offered up. "He that formed the ear shall he not hear." Because God knows the nature of music, that is no reason why he may not rejoice in hearing music. One use, then, of the ears of his spiritual body is, no doubt, to hear and rejoice in delightful music, not that it increases his knowledge, but it is joyful to his ear. The ear of man serves a double purpose; it is not only a medium of information, but a medium of sounds that are delightful to the mind. The ear of the Lord may be delighted with sounds, though he receive no additional knowledge by those sounds.

Question—"If he be like man, his legs must be the organs of motion; if not, what purpose do they serve? If they are, are they good for walking through the air as well as on land? Or has he wings, or how? or some organ of motion we have not got? And if we have not sot this organ, how can we be created to his image and likeness, supposing the resemblance in every thing?"

Answer.—The resemblance between man and God has reference, as we have already observed, to the shape or figure; other qualities may or may not resemble each other. Man has legs, so has God, as is evident from his appearance to Abraham. Man walks with his legs, so does God sometimes, as is evident from his going with Abraham towards Sodom. God can not only walk, but he can move up or down through the air without using his legs as in the process of walking. (See Gen. xvii. 22; also xi. 5; also xxxv. 13.)—"A man wrestled with Jacob until the breaking of day;" after which, Jacob says—"I have seen God face to face, and my life is preserved."—Gen. xxxii. 24-30. That this person had legs is evident from his wrestling with Jacob. His image and likeness was so much like man's, that Jacob at first supposed him to be a man.—(See 24th verse.) God, though in the figure of a man, has many powers that man has not got. He can go upwards through the air. He can waft himself from world to world by his own self-moving powers. These are powers not possessed by man only through faith, as in the instances of Enoch and Elijah. Therefore, though in the figure of a man, he has powers far superior to man.

Question—"When God appears surrounded with glory, is this glory essential to him or not? If essential, how can he lay it aside, as he seems to have done when he appeared to Abraham? If his appearing so does not prove it essential, how does his appearance in the form of a man prove that form essential to him?"

Answer—The glory of God is essential to him under all circumstances, whether his person is visible or invisible—whether man is permitted to behold that glory or not. He never lays aside his glory, though he may not always render it visible to mortals. "The God of glory," says the martyr Stephen, "appeared unto our father Abraham when he was in Mesopotamia, before he dwelt in Charran"—Acts, vii. 2. But because he showed Abraham his person, it did not necessarily follow that he must also show him his glory. The person of God is one thing, and his glory is another; they are inseparably connected. He cannot divest his person of his glory, nor lay it aside, but he can hide his glory from the gaze of man, or he can reveal it and his person also, or he can reveal his person and not his glory. The visibility or the invisibility of the glory of God does not render it non-essential to him. The glory is just as essential as his image and likeness, and his image or likeness, resembling that of man's, is as essential as his glory—neither can be laid aside, though one or both may be rendered visible or invisible.

Question.—"If his presence do not extend beyond his size, that is, the size of a man, how could he divide the waters of the sea—how could he hold them up? If they were a solid mass, it might be conceived; but all the strength in the world won't hold up water; and it must be remembered that a person must be present where he acts."

Answer.—He could divide the waters of the sea, and hold them up by the actual presence of his Holy Spirit which not only moves upon the face of the waters, but is likewise in and through the waters, governing them and controlling all the elements according to the mind of God. It is the actual presence of this Spirit that produces all the phenomena ascribed to the laws of nature, as well as many of the deviations from those laws, commonly called miracles; it extends, like the golden rays of the bright luminary of heaven, through all extent; it spreads life and happiness through all the varied species of animated beings, and gilds the starry firmament with a magnificent splendor, celestial, immortal, and eternal.

15, Wilton Street, Liverpool, July 31st, 1849.